PTS — Unmapped Suttas

'Even as, monks, in this Rose-apple Land trifling in number are the pleasant parks, the pleasant groves, the pleasant grounds and lakes, while more numerous are the steep precipitous places, unfordable rivers, dense thickets of stakes and thorns, and inaccessible mountains, — just so few in number are those beings that are born on land: more numerous are the beings that are born in water.

• [ 146 ] Jambudīpa. One of the four 'great islands,' of which the southern-most includes India.

'Even as, monks, in this Rose-apple Land trifling in number are the pleasant parks, the pleasant groves, the pleasant grounds and lakes, while more numerous are the steep precipitous places, unfordable rivers, dense thickets of stakes and thorns, and inaccessible mountains, — just so few in number are the beings that are reborn among men: more numerous are the beings that are born among others than men.

• [ 147 ] Comy. 'in the four ways of woe.'

'Even as, monks, in this Rose-apple Land trifling in number are the pleasant parks, the pleasant groves, the pleasant grounds and lakes, while more numerous are the steep precipitous places, unfordable rivers, dense thickets of stakes and thorns, and inaccessible mountains, — just so few in number are those beings that are reborn in the middle districts: more numerous are those reborn in the outlying districts, among the undiscerning barbarians.

• [ 148 ] 'The non-Ariyans, such as Tamils, etc.' Comy. Cf. S. v, 466 ( K.S. v, 391 n. ) ; DA, i, 177.

'Even as, monks, in this Rose-apple Land trifling in number are the pleasant parks, the pleasant groves, the pleasant grounds and lakes, while more numerous are the steep precipitous places, unfordable rivers, dense thickets of stakes and thorns, and inaccessible mountains, — just so few in number are those beings that are wise, quick-witted, not deaf or dumb, competent to judge the meaning of what is spoken well or ill: more numerous are those beings that are foolish, slow-witted, deaf or dumb, incompetent to judge the meaning of what is spoken well or ill.

• [ 149 ] Ajaḷā.
• [ 150 ] Eḷa-mūgā. Comy. however takes this word to mean 'with saliva trickling from the mouth,' as at JA. iii, 347 ( e'a mukhato na galati ).

'Even as, monks, in this Rose-apple Land trifling in number are the pleasant parks, the pleasant groves, the pleasant grounds and lakes, while more numerous are the steep precipitous places, unfordable rivers, dense thickets of stakes and thorns, and inaccessible mountains, — just so few in number are those beings that are possessed of the Ariyan eye of wisdom: more numerous are those sunk in ignorance and bewilderment.

• [ 151 ] The path, with insight. Comy.

'Even as, monks, in this Rose-apple Land trifling in number are the pleasant parks, the pleasant groves, the pleasant grounds and lakes, while more numerous are the steep precipitous places, unfordable rivers, dense thickets of stakes and thorns, and inaccessible mountains, — just so few in number are those beings that get the chance of seeing a Tathāgata: more numerous are they that do not.

'Even as, monks, in this Rose-apple Land trifling in number are the pleasant parks, the pleasant groves, the pleasant grounds and lakes, while more numerous are the steep precipitous places, unfordable rivers, dense thickets of stakes and thorns, and inaccessible mountains, — just so few in number are those beings that welcome, when they hear it, the Dhamma-Discipline set forth by a Tathāgata: more numerous are they that do not.

'Even as, monks, in this Rose-apple Land trifling in number are the pleasant parks, the pleasant groves, the pleasant grounds and lakes, while more numerous are the steep precipitous places, unfordable rivers, dense thickets of stakes and thorns, and inaccessible mountains, — just so few in number are those beings that, on hearing Dhamma, learn it by heart: more numerous are they that do not.

'Even as, monks, in this Rose-apple Land trifling in number are the pleasant parks, the pleasant groves, the pleasant grounds and lakes, while more numerous are the steep precipitous places, unfordable rivers, dense thickets of stakes and thorns, and inaccessible mountains, — just so few in number are those beings that examine the meaning of the doctrines they have learned by heart.

'Even as, monks, in this Rose-apple Land trifling in number are the pleasant parks, the pleasant groves, the pleasant grounds and lakes, while more numerous are the steep precipitous places, unfordable rivers, dense thickets of stakes and thorns, and inaccessible mountains, — just so few in number are those beings that, understanding the meaning and understanding the doctrine, live in accordance therewith.

• [ 152 ] Anuloma-paṭpadaṇ pūrenti. Comy.

'Even as, monks, in this Rose-apple Land trifling in number are the pleasant parks, the pleasant groves, the pleasant grounds and lakes, while more numerous are the steep precipitous places, unfordable rivers, dense thickets of stakes and thorns, and inaccessible mountains, — just so few in number are those beings that are stirred by stirring topics.

• [ 153 ] Saṇvejanīyesu ṭhānesu.

'Even as, monks, in this Rose-apple Land trifling in number are the pleasant parks, the pleasant groves, the pleasant grounds and lakes, while more numerous are the steep precipitous places, unfordable rivers, dense thickets of stakes and thorns, and inaccessible mountains, — just so few in number are those beings that, being stirred, strive systematically.

'Even as, monks, in this Rose-apple Land trifling in number are the pleasant parks, the pleasant groves, the pleasant grounds and lakes, while more numerous are the steep precipitous places, unfordable rivers, dense thickets of stakes and thorns, and inaccessible mountains, — just so few in number are those beings that, making resolution their object, win concentration, win one-pointedness of mind.

'Even as, monks, in this Rose-apple Land trifling in number are the pleasant parks, the pleasant groves, the pleasant grounds and lakes, while more numerous are the steep precipitous places, unfordable rivers, dense thickets of stakes and thorns, and inaccessible mountains, — just so few in number are those beings that gain the best of food and condiments: more numerous are they that do not, but just exist on gathered scraps and food collected in a bowl.

'Even as, monks, in this Rose-apple Land trifling in number are the pleasant parks, the pleasant groves, the pleasant grounds and lakes, while more numerous are the steep precipitous places, unfordable rivers, dense thickets of stakes and thorns, and inaccessible mountains, — just so few in number are those beings that are winners of the essence of the meaning, the essence of Dhamma, the essence of release: more numerous are those that do not. Wherefore I say unto you, monks, thus must ye train yourselves: We will become winners of the essence of the meaning, of the essence of Dhamma, of the essence of release. That is how ye must train yourselves.' (b) 'Just as, monks, in this Rose-apple Land trifling in number are the pleasant parks, the pleasant groves, the pleasant grounds and lakes, while more numerous are the steep, precipitous places, unfordable rivers, dense thickets of stakes and thorns, and inaccessible mountains — just so few in number are those beings who, deceasing as men, are reborn among men. More numerous are those beings who, deceasing as men, are reborn in Purgatory who are reborn in the wombs of animals who are reborn in the Realm of Ghosts. — just so few in number are those beings who, deceasing as men, are reborn among the devas More numerous are those beings who, who, deceasing as men, are reborn in Purgatory who are reborn in the wombs of animals who are reborn in the Realm of Ghosts. — just so few in number are those beings who, deceasing as devas, are reborn among the devas More numerous are those beings who, deceasing as devas are reborn in Purgatory who are reborn in the wombs of animals who are reborn in the Realm of Ghosts. — just so few in number are those beings who, deceasing as devas, are reborn among men More numerous are those beings who, deceasing as devas are reborn in Purgatory who are reborn in the wombs of animals who are reborn in the Realm of Ghosts. — just so few are those beings who, deceasing from Purgatory, are reborn among men: more numerous are they who, deceasing from Purgatory, who are reborn in Purgatory, who are reborn in the wombs of animals, who are reborn in the Realm of Ghosts. — just so few are they who, deceasing from Purgatory, are reborn among the devas: more numerous are they who, deceasing from Purgatory, are reborn in Purgatory, who are reborn in the wombs of animals, who are reborn in the Realm of Ghosts. — just so few are they who, deceasing from the wombs of animals, are reborn among men: more numerous are they who, deceasing from the womb of animals, are reborn in Purgatory, who are reborn in the wombs of animals, who are reborn in the Realm of Ghosts. — just so few are they who, deceasing from the wombs of animals, are reborn among the devas: more numerous are they who who, deceasing from the womb of animals, are reborn in Purgatory, who are reborn in the wombs of animals, who are reborn in the Realm of Ghosts. — just so few are those beings who, deceasing from the Realm of Ghosts, are reborn among men: more numerous are they who, deceasing from the Realm of Ghosts, are reborn in Purgatory, who are reborn in the wombs of animals, who are reborn in the Realm of Ghosts. — just so few in number, monks, are those beings who, deceasing from the Realm of Ghosts, are reborn among the devas: more numerous are those beings who, deceasing from the Realm of Ghosts, are reborn in Purgatory, are reborn in the wombs of animals, are reborn in the Realm of Ghosts.'

• [ 154 ] The four fruits of recluseship; the four paths; the deathless Nibbāna. Comy.
• [ ed1 ] This section is certainly mangled. The Woodward translation has here been left as originally presented; as one sutta [numbering indicates the suttas encompassed]. Sutta Numbers reflect our version of the Pali. I think Woodward did not much care for this style [a wheel] of sutta (see n156 ). For further discussion and suggested reconstruction see the Mike Olds translation, note 12.
• [ 155 ] Cf. S. v, 466; K.S. v, 391; Buddh. Psych. 151.
• [ 156 ] It is difficult to think the Buddha responsible for all these 'combinations and permutations.'

Monks, one thing, if practised and made much of, conduces to instant insight. What one thing? It is mindfulness centred on body. Monks, this one thing, if practised and made much of, conduces to instant insight.

Monks, one thing, if practised and made much of, conduces to sharp insight. What one thing? It is mindfulness centred on body. Monks, this one thing, if practised and made much of, conduces to sharp insight.

Monks, one thing, if practised and made much of, conduces to fastidious insight. What one thing? It is mindfulness centred on body. Monks, this one thing, if practised and made much of, conduces to fastidious insight.

Monks, they partake not of the Deathless who partake not of mindfulness centred on body.

• [ 190 ] Amataṇ paribhuñjanti. Cf. Pts. of Contr. 107.

Monks, they who partake of mindfulness centred on body do indeed partake of the Deathless.

Monks, the Deathless is not shared by those who share not mindfulness centred on body.

Monks, the Deathless is shared by those who share mindfulness centred on body.

Monks, the Deathless wanes in those who partake not of mindfulness centered on body.

Monks, the Deathless waxes in those who partake of mindfulness centered on body.

Monks, The Deathless is not established in those who establish not mindfulness centered on body.

Monks, The Deathless is established in those who establish mindfulness centered on body.

Monks, they have neglected the Deathless who have neglected mindfulness centred on body.

Monks, they have not neglected the Deathless who have not neglected mindfulness centered on body.

Monks, the Deathless has been abandoned by those who have abandoned mindfulness centered on body.

Monks, the Deathless has not been abandoned by those who have not abandoned mindfulness centered on body.

Monks, the Deathless has not been pursued by those who have not pursued mindfulness centered on body.

Monks, the Deathless has been pursued by those who have pursued mindfulness centered on body.

Monks, the Deathless has not been cultivated by those who have not cultivated mindfulness centered on body.

Monks, the Deathless has been cultivated by those who have cultivated mindfulness centered on body.

Monks, the Deathless has not been made much of by those who have not made much of mindfulness centered on body.

Monks, the Deathless has been made much of by those who have made much of mindfulness centered on body.

Monks, the Deathless has not been comprehended by those who have not comprehended mindfulness centered on body.

Monks, the Deathless has been comprehended by those who have comprehended mindfulness centered on body.

Monks, the Deathless has not been thoroughly understood by those who have not thoroughly understood mindfulness centered on body.

Monks, the Deathless has been thoroughly understood by those who have thoroughly understood mindfulness centered on body.

Monks, the Deathless not been realized by those who have not realized mindfulness centered on body.

Monks, the Deathless has been realized by those who have realized mindfulness centred on body.'

"Monks, it was to bring about these pairs of results that the Observances were enjoined on his disciples by the Tathāgata. What two? The control of ill-conditioned monks and the comfort of good monks. Monks, it was to bring about these pairs of results that the Observances were enjoined on his disciples by the Tathāgata."

"Monks, it was to bring about these pairs of results that the Observances were enjoined on his disciples by the Tathāgata. What two? The restraint, in this very life, of the āsavas, guilt, faults, fears and unprofitable states: and the protection against the same in a future life. Monks, it was to bring about these pairs of results that the Observances were enjoined on his disciples by the Tathāgata."

• [ ed1 ] Text in BJT breaks this up into separate pairs.

"Monks, it was to bring about these pairs of results that the Observances were enjoined on his disciples by the Tathāgata. What two? Out of compassion for householders, and to uproot the factions of the evilly disposed. Monks, it was to bring about these pairs of results that the Observances were enjoined on his disciples by the Tathāgata."

"Monks, it was to bring about these pairs of results that the Observances were enjoined on his disciples by the Tathāgata. What two? To give confidence to believers, and for the betterment of believers. Monks, it was to bring about these pairs of results that the Observances were enjoined on his disciples by the Tathāgata."

"Monks, it was to bring about these pairs of results that the Observances were enjoined on his disciples by the Tathāgata. What two? To establish true Dhamma, for the support of the Discipline. Monks, it was to bring about these pairs of results that the Observances were enjoined on his disciples by the Tathāgata." "Monks, it was to bring about these aforesaid pairs of results that the following were enjoined on his disciples by the Tathāgata ... The obligation the recitation of the obligation the suspension of the obligation the festival (which ends the retreat during the rainy season) the suspension of the festival the act of censure of the Order the act of assigning tutelage the act of expulsion the act of reconciliation the act of suspension from the Order the allowance of probation the act of degradation the paying of penance the act of rehabilitation the reinstatement expulsion full ordination the act of putting a resolution to the vote for the first time the act of putting a resolution to the vote for the second time the act of putting a resolution to the vote for the fourth time passing a fresh rule amending a rule proceedings of inquiry in the presence of the two parties the proceedings about mindfulness the proceedings in restoration after mental disease action by consent of the party proceedings according to a majority proceedings against such and such guilty party the summary statement of a case. It was to bring about these pairs of results that all (of the above) were enjoined on his disciples by the Tathāgata. What pairs? The excellence and well-being of the Order the control of ill-conditioned monks and the comfort of good monks the restraint in this very life, of the āsavas and the protection against the same in a future life the restraint in this very life, of guilt and the protection against the same in a future life the restraint in this very life, of faults and the protection against the same in a future life the restraint in this very life, of fears and the protection against the same in a future life the restraint in this very life, of unprofitable states the protection against the same in a future life out of compassion for householders and to uproot the factions of the evilly disposed to give confidence to believers, and for the betterment of believers to establish true Dhamma, for the support of the Discipline."

• [ ed2 ] There is a major mess-up in the numbering of AN 2 up passed sutta #279, the beginning of Vagga XVII. To begin with the Pali is different in PTS, BJT and VRI. Woodward and the PTS text in the Pali has it for 289 and following: "...to bring about 1. The excellence and well-bring of the Order; 2. The control of ill-conditioned monks and the comfort of good monks ...3...etc. the following have been enjoined on his disciples. [Woodward and PTS omit what would be required for their ordering, the: 'What following?'] 1. The Obligations 2. The Recitation of the Obligations 3. and the following 27 concepts." His conclusion is a repeat of the question, not the usual statement of the conclusion. BJT has it in the only way it makes sense: 289 ~: "...to bring about this pair of results the [Obligation] was enjoined on his disciples...what two? The excellence and well-bring of the Order." "...to bring about this pair of results the [Obligation] was enjoined on his disciples...what two? The control of ill-conditioned monks and the comfort of good monks ...3...etc. "...to bring about this pair of results the [the recitation of the Obligation] was enjoined on his disciples...what two? The excellence and well-bring of the Order." "...to bring about this pair of results the [the recitation of the Obligation] was enjoined on his disciples...what two? The control of ill-conditioned monks and the comfort of good monks ...3...etc. And on through the remaining 27 giving for each, each of the pairs, one sutta for each. Correcting Woodward to comply with the text goes beyond the scope of the intent here to fully present the suttas according to Woodward by expanding to fill out abbreviated passages and so this section must remain garbled. The reader who wishes to see this section in the correctly expanded form following Woodward's vocabulary is directed to the alternative presentation at: AN 2 289-550
• [ 168 ] Pāṭimokkha.
• [ 169 ] P-uddesa. Cf. UdA. 298.
• [ 170 ] P-ṭṭhapanaṇ. Cf. Vin. ii, 241; UdA.299.
• [ 171 ] Pavāraṇā, Vin, i, 155.
• [ 172 ] Tajjaniya-kamma (rebuke for bad language), Vin. i, 49 ff.
• [ 173 ] Nissaya-kamma. Text and Comy. wrongly read niyassa-k. Cf. Vin. i, 49 (Comy. bālassa avyattassa seyyakussa bhikkluno niyassa-k. ), an act of the chapter of monks appointing a tutor to unreliable students.
• [ 174 ] Pabbājaniya-k. Cf. Vin. loc. cit. ( pabbājanaṇ = 'banishment').
• [ 175 ] Paṭisāraṇiya-k. Cf. Vin. loc. cit. A monk who had offended a layman had to ask his pardon.
• [ 176 ] Ukkhepaniya-k.
• [ 177 ] Parivāsa-dānaṇ. Comy. garukāpattiṇ āpannassa paṭicchannāya āpattiyā. A monk who concealed his offence had to live apart for a time.
• [ 178 ] Mūlāya paṭikassanaṇ. Cf. Vin. ii, 7. The offender was again 'thrown back' to the beginning of his course (Comy. parivāse antarāpattiṇ āpannassa ), having offended during his degradation.
• [ 179 ] Mānatta-danaṇ. Cf. Vin. ii, 7. Comy. does not explain the word. It seems to mean 'put in the scales,' 'suspended' (see Childers).
• [ 180 ] Abbhāna. Cf. Vin. i, 49.
• [ 181 ] Vosāraniya (Comy. osār- sammādvattantassa ). At Vin. i, 322 reading osāraṇā.
• [ 182 ] Nissāraṇiyaṇ. Cf. Mil. 344, 357.
• [ 183 ] Upasampadā.
• [ 184 ] Ñatti-, Vin. ii, 89.
• [ 185 ] Sammukhā-vinayo. Cf. Vin. ii, 74.
• [ 186 ] Sati-vinaya (Comy. sati-vepulla-ppattassa khīṇāsavassa acodan'atthāya), from which it appears that rules were passed prohibiting the reproval of a perfected 'fully-mindful' one.
• [ 187 ] Amūḷha-vinaya. Cf. Vin. i, 325.
• [ 188 ] Paṭiññāta-karaṇaṇ, where the offender agrees to a punishment.
• [ 189 ] Yebhuyyasikā, Vin. ii, 84. An inquiry based on a majority of learned monks.
• [ 190 ] Tassa-pāpiyyasikā. Cf. M. ii, 249.
• [ 191 ] Tiṇa-vatthārakā. Lit. 'covering as with grass.' Cf. Vin. ii, 97.

"Monks, for the full comprehension of lust two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the full comprehension of lust."

• [ ed3 ] Abhiññāya.

"Monks, for the [pariññāya] of lust two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the [pariññāya] of lust."

• [ ed4 ] See previous. Woodward also translates this 'full comprehension.'

"Monks, for the utter destruction of lust two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the utter destruction of lust."

[s.4nt.org: an2.582–an2.585 repeat this frame — 4 suttas condensed to this one.]

"Monks, for the abandoning of lust two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the abandoning of lust."

"Monks, for the [nirodhāya] of lust two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the [nirodhāya] of lust."

• [ ed6 ] See previous. Woodward also translates this 'ending.'

"Monks, for the giving up of lust two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the giving up of lust."

"Monks, for the renunciation of lust two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the renunciation of lust."

"Monks, for the full comprehension of anger two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the full comprehension of anger."

"Monks, for the [pariññāya] of anger two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the [pariññāya] of anger."

"Monks, for the utter destruction of anger two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the utter destruction of anger."

[s.4nt.org: an2.592–an2.595 repeat this frame — 4 suttas condensed to this one.]

"Monks, for the abandoning of anger two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the abandoning of anger."

"Monks, for the [nirodhāya] of anger two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the [nirodhāya] of anger."

"Monks, for the giving up of anger two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the giving up of anger."

"Monks, for the renunciation of anger two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the renunciation of anger."

"Monks, for the full comprehension of delusion two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the full comprehension of delusion."

"Monks, for the [pariññāya] of delusion two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the [pariññāya] of delusion."

"Monks, for the utter destruction of delusion two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the utter destruction of delusion."

[s.4nt.org: an2.602–an2.605 repeat this frame — 4 suttas condensed to this one.]

"Monks, for the abandoning of delusion two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the abandoning of delusion."

"Monks, for the [nirodhāya] of delusion two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the [nirodhāya] of delusion."

"Monks, for the giving up of delusion two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the giving up of delusion."

"Monks, for the renunciation of delusion two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the renunciation of delusion."

"Monks, for the full comprehension of hate two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the full comprehension of hate."

"Monks, for the [pariññāya] of hate two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the [pariññāya] of hate."

"Monks, for the utter destruction of hate two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the utter destruction of hate."

[s.4nt.org: an2.612–an2.615 repeat this frame — 4 suttas condensed to this one.]

"Monks, for the abandoning of hate two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the abandoning of hate."

"Monks, for the [nirodhāya] of hate two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the [nirodhāya] of hate."

"Monks, for the giving up of hate two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the giving up of hate."

"Monks, for the renunciation of hate two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the renunciation of hate."

"Monks, for the full comprehension of hypocrisy two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the full comprehension of hypocrisy."

"Monks, for the [pariññāya] of hypocrisy two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the [pariññāya] of hypocrisy."

"Monks, for the utter destruction of hypocrisy two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the utter destruction of hypocrisy."

[s.4nt.org: an2.622–an2.625 repeat this frame — 4 suttas condensed to this one.]

"Monks, for the abandoning of hypocrisy two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the abandoning of hypocrisy."

"Monks, for the [nirodhāya] of hypocrisy two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the [nirodhāya] of hypocrisy."

"Monks, for the giving up of hypocrisy two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the giving up of hypocrisy."

"Monks, for the renunciation of hypocrisy two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the renunciation of hypocrisy."

"Monks, for the full comprehension of spite two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the full comprehension of spite."

"Monks, for the [pariññāya] of spite two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the [pariññāya] of spite."

"Monks, for the utter destruction of spite two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the utter destruction of spite."

[s.4nt.org: an2.632–an2.635 repeat this frame — 4 suttas condensed to this one.]

"Monks, for the abandoning of spite two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the abandoning of spite."

"Monks, for the [nirodhāya] of spite two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the [nirodhāya] of spite."

"Monks, for the giving up of spite two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the giving up of spite."

"Monks, for the renunciation of spite two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the renunciation of spite."

"Monks, for the full comprehension of envy two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the full comprehension of envy."

"Monks, for the [pariññāya] of envy two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the [pariññāya] of envy."

"Monks, for the utter destruction of envy two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the utter destruction of envy."

[s.4nt.org: an2.642–an2.645 repeat this frame — 4 suttas condensed to this one.]

"Monks, for the abandoning of envy two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the abandoning of envy."

"Monks, for the [nirodhāya] of envy two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the [nirodhāya] of envy."

"Monks, for the giving up of envy two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the giving up of envy."

"Monks, for the renunciation of envy two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the renunciation of envy."

"Monks, for the full comprehension of grudging two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the full comprehension of grudging."

"Monks, for the [pariññāya] of grudging two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the [pariññāya] of grudging."

"Monks, for the utter destruction of grudging two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the utter destruction of grudging."

[s.4nt.org: an2.652–an2.655 repeat this frame — 4 suttas condensed to this one.]

"Monks, for the abandoning of grudging two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the abandoning of grudging."

"Monks, for the [nirodhāya] of grudging two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the [nirodhāya] of grudging."

"Monks, for the giving up of grudging two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the giving up of grudging."

"Monks, for the renunciation of grudging two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the renunciation of grudging."

"Monks, for the full comprehension of deceit two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the full comprehension of deceit."

"Monks, for the [pariññāya] of deceit two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the [pariññāya] of deceit."

"Monks, for the utter destruction of deceit two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the utter destruction of deceit."

[s.4nt.org: an2.662–an2.665 repeat this frame — 4 suttas condensed to this one.]

"Monks, for the abandoning of deceit two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the abandoning of deceit."

"Monks, for the [nirodhāya] of deceit two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the [nirodhāya] of deceit."

"Monks, for the giving up of deceit two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the giving up of deceit."

"Monks, for the renunciation of deceit two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the renunciation of deceit."

"Monks, for the full comprehension of treachery two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the full comprehension of treachery."

"Monks, for the [pariññāya] of treachery two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the [pariññāya] of treachery."

"Monks, for the utter destruction of treachery two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the utter destruction of treachery."

[s.4nt.org: an2.672–an2.675 repeat this frame — 4 suttas condensed to this one.]

"Monks, for the abandoning of treachery two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the abandoning of treachery."

"Monks, for the [nirodhāya] of treachery two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the [nirodhāya] of treachery."

"Monks, for the giving up of treachery two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the giving up of treachery."

"Monks, for the renunciation of treachery two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the renunciation of treachery."

"Monks, for the full comprehension of obstinacy two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the full comprehension of obstinacy."

"Monks, for the [pariññāya] of obstinacy two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the [pariññāya] of obstinacy."

"Monks, for the utter destruction of obstinacy two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the utter destruction of obstinacy."

[s.4nt.org: an2.682–an2.685 repeat this frame — 4 suttas condensed to this one.]

"Monks, for the abandoning of obstinacy two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the abandoning of obstinacy."

"Monks, for the [nirodhāya] of obstinacy two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the [nirodhāya] of obstinacy."

"Monks, for the giving up of obstinacy two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the giving up of obstinacy."

"Monks, for the renunciation of obstinacy two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the renunciation of obstinacy."

"Monks, for the full comprehension of impetuosity two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the full comprehension of impetuosity."

"Monks, for the [pariññāya] of impetuosity two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the [pariññāya] of impetuosity."

"Monks, for the utter destruction of impetuosity two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the utter destruction of impetuosity."

[s.4nt.org: an2.692–an2.695 repeat this frame — 4 suttas condensed to this one.]

"Monks, for the abandoning of impetuosity two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the abandoning of impetuosity."

"Monks, for the [nirodhāya] of impetuosity two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the [nirodhāya] of impetuosity."

"Monks, for the giving up of impetuosity two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the giving up of impetuosity."

"Monks, for the renunciation of impetuosity two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the renunciation of impetuosity."

"Monks, for the full comprehension of pride two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the full comprehension of pride."

"Monks, for the [pariññāya] of pride two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the [pariññāya] of pride."

"Monks, for the utter destruction of pride two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the utter destruction of pride."

[s.4nt.org: an2.702–an2.705 repeat this frame — 4 suttas condensed to this one.]

"Monks, for the abandoning of pride two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the abandoning of pride."

"Monks, for the [nirodhāya] of pride two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the [nirodhāya] of pride."

"Monks, for the giving up of pride two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the giving up of pride."

"Monks, for the renunciation of pride two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the renunciation of pride."

"Monks, for the full comprehension of overweening pride two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the full comprehension of overweening pride."

"Monks, for the [pariññāya] of overweening pride two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the [pariññāya] of overweening pride."

"Monks, for the utter destruction of overweening pride two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the utter destruction of overweening pride."

[s.4nt.org: an2.712–an2.718 repeat this frame — 7 suttas condensed to this one.]

"Monks, for the abandoning of overweening pride two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the abandoning of overweening pride."

"Monks, for the full comprehension of mental intoxication two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the full comprehension of mental intoxication."

"Monks, for the [pariññāya] of mental intoxication two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the [pariññāya] of mental intoxication."

"Monks, for the utter destruction of mental intoxication two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the utter destruction of mental intoxication."

[s.4nt.org: an2.722–an2.728 repeat this frame — 7 suttas condensed to this one.]

"Monks, for the abandoning of mental intoxication two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the abandoning of mental intoxication."

"Monks, for the full comprehension of negligence two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the full comprehension of negligence."

• [ 192 ] Mada-pamāda. Cf. SnA. 273.

"Monks, for the [pariññāya] of negligence two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the [pariññāya] of negligence."

"Monks, for the utter destruction of negligence two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the utter destruction of negligence."

[s.4nt.org: an2.732–an2.735 repeat this frame — 4 suttas condensed to this one.]

"Monks, for the abandoning of negligence two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the abandoning of negligence."

"Monks, for the [nirodhāya] of negligence two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the [nirodhāya] of negligence."

"Monks, for the giving up of negligence two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the giving up of negligence."

"Monks, for the renunciation of negligence two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the renunciation of negligence."

"Monks, for the full comprehension of [pamādassa] two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the full comprehension of [pamādassa]."

• [ ed7 ] See n.192. Woodward reads madassa pamādassa as mada-pamāda and translates as negligence for the previous set leaving out this set.

"Monks, for the [pariññāya] of [pamādassa] two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the [pariññāya] of [pamādassa]."

"Monks, for the utter destruction of [pamādassa] two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the utter destruction of [pamādassa]."

[s.4nt.org: an2.742–an2.745 repeat this frame — 4 suttas condensed to this one.]

"Monks, for the abandoning of [pamādassa] two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the abandoning of [pamādassa]."

"Monks, for the [nirodhāya] of [pamādassa] two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the [nirodhāya] of [pamādassa]."

"Monks, for the giving up of [pamādassa] two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the giving up of [pamādassa]."

"Monks, for the renunciation of [pamādassa] two conditions must be cultivated. What two? Calm and insight. These two must be cultivated for the renunciation of [pamādassa]."

THUS HAVE I HEARD Once the Exalted One was dwelling near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks!" "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, one possessed of three qualities is put into Purgatory according to his deserts. What three? One is himself a speaker of falsehoods, he encourages another in falsehood, he approves of falsehood. Possessed of these three qualities one is put into Purgatory according to his deserts. Monks, one possessed of three qualities is put into heaven according to his deserts. What three? He himself abstains from falsehoods, he encourages another to abstain from falsehood, he approves of abstaining from falsehood. Possessed of these three qualities is put into heaven according to his deserts."

THUS HAVE I HEARD Once the Exalted One was dwelling near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks!" "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, one possessed of three qualities is put into Purgatory according to his deserts. What three? One is himself calumnus, he encourages another in calumny, he approves of calumny. Possessed of these three qualities one is put into Purgatory according to his deserts. Monks, one possessed of three qualities is put into heaven according to his deserts. What three? He himself abstains from calumny, he encourages another to abstain from calumny, he approves of abstaining from calumny. Possessed of these three qualities is put into heaven according to his deserts."

THUS HAVE I HEARD Once the Exalted One was dwelling near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks!" "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, one possessed of three qualities is put into Purgatory according to his deserts. What three? One is himself a speaker of bitter speech, he encourages another in bitter speech, he approves of bitter speech. Possessed of these three qualities one is put into Purgatory according to his deserts. Monks, one possessed of three qualities is put into heaven according to his deserts. What three? He himself abstains from bitter speech, he encourages another to abstain from bitter speech, he approves of abstaining from bitter speech. Possessed of these three qualities is put into heaven according to his deserts."

THUS HAVE I HEARD Once the Exalted One was dwelling near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks!" "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, one possessed of three qualities is put into Purgatory according to his deserts. What three? One is himself an idle babbler, he encourages another in idle babble, he approves of idle babbling. Possessed of these three qualities one is put into Purgatory according to his deserts. Monks, one possessed of three qualities is put into heaven according to his deserts. What three? He himself abstains from idle babbling, he encourages another to abstain from idle babbling, he approves of abstaining from idle babbling. Possessed of these three qualities is put into heaven according to his deserts."

THUS HAVE I HEARD Once the Exalted One was dwelling near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks!" "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, one possessed of three qualities is put into Purgatory according to his deserts. What three? One is himself covetous, he encourages another in covetousness, he approves of covetousness. Possessed of these three qualities one is put into Purgatory according to his deserts. Monks, one possessed of three qualities is put into heaven according to his deserts. What three? He himself abstains from covetousness, he encourages another to abstain from covetousness, he approves of abstaining from covetousness. Possessed of these three qualities is put into heaven according to his deserts.

THUS HAVE I HEARD Once the Exalted One was dwelling near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks!" "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, one possessed of three qualities is put into Purgatory according to his deserts. What three? One is himself malicious, he encourages another in maliciousness, he approves of malice. Possessed of these three qualities one is put into Purgatory according to his deserts. Monks, one possessed of three qualities is put into heaven according to his deserts. What three? He himself abstains from malice, he encourages another to abstain from malice, he approves of abstaining from malice. Possessed of these three qualities is put into heaven according to his deserts."

THUS HAVE I HEARD Once the Exalted One was dwelling near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks!" "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, one possessed of three qualities is put into Purgatory according to his deserts. What three? One is himself of wrong view, he encourages another in wrong view, he approves of wrong views. Possessed of these three qualities one is put into Purgatory according to his deserts. Monks, one possessed of three qualities is put into heaven according to his deserts. What three? He himself has right view, he encourages another in right view, he approves of right views. Possessed of these three qualities is put into heaven according to his deserts."

For a fully rolled out version of this Peyyālaṃ see the M. Olds translation. THUS HAVE I HEARD Once the Exalted One was dwelling near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks!" "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, for a full insight into lust three conditions must be cultivated. What three? Concentration on the void, the signless, on no more hankering. For the full comprehension, destruction, abandoning, wearing out, disgust with, ceasing from, giving up and getting rid of lust, these three conditions must be cultivated. For a full insight into resentment, infatuation, wrath, enmity, hypocrisy, delusion, treachery, stubbornness, impetuosity, pride, overbearing arrogance, intoxication of mind, and negligence three conditions must be cultivated. What three? Concentration on the void, the signless, on no more hankering. For the full comprehension, destruction, abandoning, wearing out, disgust with, ceasing from, giving up and getting rid of resentment, infatuation, wrath, enmity, hypocrisy, delusion, treachery, stubbornness, impetuosity, pride, overbearing arrogance, intoxication of mind, and negligence these three conditions must be cultivated." Thus spake the Exalted One, and those monks, delighted, approved of the Exalted One's words.

• [ 1 ] Cf. Dialog. iii, 213; Compend. 216. Appaṇihita, trans. at Compend. 67 as 'the undesired,' a state of non-attachment to things; at Buddh. Psych. Eth., pp. 93, 143, as 'the aimless.' Cf. S. iv, 295.
• [ ed1 ] Woodward has left out two terms and it is not at all clear which two. I have therefore left the sequence as published only running the terms together to make the whole more coherant.

THUS have I heard: On a certain occasion the venerable Ānanda was stayingnear Vesāli, in Gret Grove, at the House with the Peaked Gable. Now the venerable Ānanda went to see the Exalted One and on coming to him saluted him and sat down at one side. As he sat thus he said this to him: "As to the saying 'Becoming, becoming,' lord, pray to what extent is there becoming?" "If there were no worlds of sense-desire and no action to ripen therein, Ānanda, would any sensuous becoming be manifested?" "Surely not, lord." "In this way, Ānanda, action is the field, consciousness is the seed, craving the moisture. For beings that are hindered by nescience, fettered by craving, consciousness is established in lower worlds. Thus in the future there is repeated rebirth. In this way there is becoming, Ānanda 2. Again, if there were no worlds of form and no action to ripen therein, would any formal becoming be manifested?" "Surely not, lord." "In this way action is the field, consciousness the seed, craving the moisture. For beings that are hindered by nescience, fettered by craving, consciousness is established in the intermediate worlds. Thus in the future there is repeated rebirth. 3. Again, if there were no formless worlds and no action to ripen therein, would any formless becoming be manifested?" "Surely not, lord." "In this way, Ānanda, action is the field, consciousness the seed, craving the moisture. For beings that are hindered by nescience, fettered by craving, consciousness is established in the more excellent worlds. Thus in the future there is repeated rebirth. In this way, Ānanda, there is becoming."

• [ ed1 ] Woodward has no Nidana, the Nidana here follows the BJT and PTS Pali Text adopting Woodwards vocabulary.
• [ 1 ] Hīnāya dhātuyā = kāma-d. Comy.
• [ 2 ] Majjhimāya dhātuyā = rūpa-d. Comy.
• [ 3 ] I.e., worlds beyond the 'seen.'
• [ 4 ] Paṇīta-dhātuyā = arūpa-d. Comy. These are the three forms or spheres of mundane consciousness. There is a fourth which is Supra-mundane or supernormal. To our waking or normal consciousness this is reckoned unconsciousness. See Compendium, ad init., on Dhātu; Buddh. Psych. Eth. lxxvi, on khettaṃ (field); ib. xciii. Text here misprints paṇītāya and in next hīnāya.

THUS have I heard: On a certain occasion the venerable Ānanda was staying near Vesāli, in Gret Grove, at the House with the Peaked Gable. Now the venerable Ānanda went to see the Exalted One and on coming to him saluted him and sat down at one side. As he sat thus he said this to him: "As to the saying 'Becoming, becoming,' lord, pray to what extent is there becoming?" "If there were no worlds of sense-desire and no action to ripen therein, Ānanda, would any sensuous becoming be manifested?" "Surely not, lord." "In this way, Ānanda, action is the field, consciousness is the seed, craving the moisture. For beings hindered by nescience, fettered by craving, intention is established, aspiration is established in a lower element. Thus in the future there is repeated rebirth." 2. Again, if there were no worlds of form and no action to ripen therein, would any formal becoming be manifested?" "Surely not, lord." "In this way action is the field, consciousness the seed, craving the moisture. For beings hindered by nescience, fettered by craving, intention is established, aspiration is established in a intermediate element. Thus in the future there is repeated rebirth. 3. Again, if there were no formless worlds and no action to ripen therein, would any formless becoming be manifested?" "Surely not, lord." "In this way, Ānanda, action is the field, consciousness the seed, craving the moisture. For beings hindered by nescience, fettered by craving, intention is established, aspiration is established in a more excellent element. Thus in the future there is repeated rebirth. In this way, Ānanda, there is becoming."

• [ ed1 ] Woodward has no Nidana, the Nidana here follows the BJT and PTS Pali Text adopting Woodwards vocabulary.
• [ 5 ] Cetanā ... patthanā patiṭṭhitā.

Thus have I heard: Once the Exalted One was dwelling near Sāvatthī. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, a bran-new fibre-cloth is of an ill colour, painful to handle and of little worth. So likewise is one of middling wear and one worn out. Men use a worn out fibre-cloth to wipe cooking-pots, or cast it out upon the rubbish-heap. 2. In like manner, if a novice monk be immoral and of an ill nature, I call this his 'ill colour.' Just as that fibre-cloth is of an ill colour, so likewise I declare this person to be. They who follow him, who keep company with him, who pay deference to him and come to share his views find it to their loss and sorrow for many a long day. This I call his being 'painful to handle.' Just as that fibre-cloth is painful to handle, so likewise I declare this person to be. Moreover, those from whom he accepts robes and alms-food, lodging, supply of comforts and medicines, find their gifts of no great fruit and profit. I call this his 'little worth.' Just as that fibre-cloth is of little worth, so likewise I declare this person to be. 3. Again, monks, in the case of a monk of middle standing if he be immoral and of an ill nature, I call this his 'ill colour.' Just as that fibre-cloth is of an ill colour, so likewise I declare this person to be. They who follow him, who keep company with him, who pay deference to him and come to share his views find it to their loss and sorrow for many a long day. This I call his being 'painful to handle.' Just as that fibre-cloth is painful to handle, so likewise I declare this person to be. Moreover, those from whom he accepts robes and alms-food, lodging, supply of comforts and medicines, find their gifts of no great fruit and profit. I call this his 'little worth.' Just as that fibre-cloth is of little worth, so likewise I declare this person to be. In the case of a senior monk if he be immoral and of an ill nature, I call this his 'ill colour.' Just as that fibre-cloth is of an ill colour, so likewise I declare this person to be. They who follow him, who keep company with him, who pay deference to him and come to share his views find it to their loss and sorrow for many a long day. This I call his being 'painful to handle.' Just as that fibre-cloth is painful to handle, so likewise I declare this person to be. Moreover, those from whom he accepts robes and alms-food, lodging, supply of comforts and medicines, find their gifts of no great fruit and profit. I call this his 'little worth.' Just as that fibre-cloth is of little worth, so likewise I declare this person to be. 4. Now suppose a senior monk such as this utters speech in the midst of the Order of Monks, then the monks say this: 'What! Do you presume to speak? Of what use are words spoken by you, a fool and void of understanding?' Whereat he is angered and offended and utters such words as make the Order turn him out, just as one throws away that fibre-cloth upon the rubbish-heap."

• [ 2 ] Text should read imaṃ puggalaṃ.
• [ 3 ] Text ahould read tathārūpaṃ.

"Now, monks, Benares cloth is of good colour, pleasant to handle and of great worth. So likewise is Benares cloth of middling wear and even if worn out. Men use worn out Benares cloth to wrap gems in, or they lay it up in a scented casket. 2. In like manner if a novice monk be moral, of a lovely nature, I call it his 'good colour.' Just as the Benares cloth is of good colour, so likewise I declare this person to be. They who follow him, who keep company with him, who pay deference to him and come to share his views, find it to their profit and happiness for many a long day. This I call his being 'pleasant to handle.' Just as that Benares cloth is pleasant to handle, so likewise I declare this person to be. Moreover, those from whom he accepts robes and alms-food, lodging, supply of comforts and medicines, find their gifts of great fruit and profit. That I call his being 'of great worth.' Just as that Benares cloth is of great worth, so likewise I declare this person to be. 3. Again, if a monk of middle standing be moral, of a lovely nature, I call it his 'good colour.' Just as the Benares cloth is of good colour, so likewise I declare this person to be. They who follow him, who keep company with him, who pay deference to him and come to share his views, find it to their profit and happiness for many a long day. This I call his being 'pleasant to handle.' Just as that Benares cloth is pleasant to handle, so likewise I declare this person to be. Moreover, those from whom he accepts robes and alms-food, lodging, supply of comforts and medicines, find their gifts of great fruit and profit. That I call his being 'of great worth.' Just as that Benares cloth is of great worth, so likewise I declare this person to be. 4. If a senior monk be moral, of a lovely nature, I call it his 'good colour.' Just as the Benares cloth is of good colour, so likewise I declare this person to be. They who follow him, who keep company with him, who pay deference to him and come to share his views, find it to their profit and happiness for many a long day. This I call his being 'pleasant to handle.' Just as that Benares cloth is pleasant to handle, so likewise I declare this person to be. Moreover, those from whom he accepts robes and alms-food, lodging, supply of comforts and medicines, find their gifts of great fruit and profit. That I call his being 'of great worth.' Just as that Benares cloth is of great worth, so likewise I declare this person to be. 5. Now suppose such a senior monk as this utter speech in the midst of the Order of Monks, then the monks say this: 'Silence, your reverences! A senior monk is speaking of Dhamma-Discipline!' And his words become a treasure to be laid up, just as a man lays up that Benares cloth in a scented casket. Wherefore, monks, thus must ye train yourselves: 'We will become like that Benares cloth, not like that fibre-cloth.' That is how ye must train yourselves."

• [ 4 ] Aa at Pugg. 34. Comy. says 'a cloth made by weaving threads of cotton and worn in the realm of Kasi.'
• [ 5 ] Ādheyyaṃ gacchati. Text brackets this sentence; but it occurs in the Pug. version.

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if one abandon not these five things, one cannot enter and abide in the second musing. What five? Stinginess as to one's lodging, stinginess as to family, stinginess as to gains, stinginess as to fame, stinginess as to Dhamma. Verily, monks, if one abandon not these five things, one cannot enter and abide in the second musing." "Monks, if one abandons these five things, one can enter and abide in the second musing. What five? Stinginess as to one's lodging, stinginess as to family, stinginess as to gains, stinginess as to fame, stinginess as to Dhamma. Verily, monks, if one abandons these five things, one can enter and abide in the second musing."

• [ 1 ] Jhāna.

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if one abandon not these five things, one cannot enter and abide in the third musing. What five? Stinginess as to one's lodging, stinginess as to family, stinginess as to gains, stinginess as to fame, stinginess as to Dhamma. Verily, monks, if one abandon not these five things, one cannot enter and abide in the third musing." "Monks, if one abandons these five things, one can enter and abide in the third musing. What five? Stinginess as to one's lodging, stinginess as to family, stinginess as to gains, stinginess as to fame, stinginess as to Dhamma. Verily, monks, if one abandons these five things, one can enter and abide in the third musing."

• [ 1 ] Jhāna.

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if one abandon not these five things, one cannot enter and abide in the fourth musing. What five? Stinginess as to one's lodging, stinginess as to family, stinginess as to gains, stinginess as to fame, stinginess as to Dhamma. Verily, monks, if one abandon not these five things, one cannot enter and abide in the fourth musing." "Monks, if one abandons these five things, one can enter and abide in the fourth musing. What five? Stinginess as to one's lodging, stinginess as to family, stinginess as to gains, stinginess as to fame, stinginess as to Dhamma. Verily, monks, if one abandons these five things, one can enter and abide in the fourth musing."

• [ 1 ] Jhāna.

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if one abandon not these five things, one cannot realize the fruit of Streamwinning. What five? Stinginess as to one's lodging, stinginess as to family, stinginess as to gains, stinginess as to fame, stinginess as to Dhamma. Verily, monks, if one abandon not these five things, one cannot realize the fruit of Streamwinning." "Monks, if one abandons these five things, one can realize the fruit of Streamwinning. What five? Stinginess as to one's lodging, stinginess as to family, stinginess as to gains, stinginess as to fame, stinginess as to Dhamma. Verily, monks, if one abandons these five things, one can realize the fruit of Streamwinning."

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if one abandon not these five things, one cannot realize the fruit of Once-returning. What five? Stinginess as to one's lodging, stinginess as to family, stinginess as to gains, stinginess as to fame, stinginess as to Dhamma. Verily, monks, if one abandon not these five things, one cannot realize the fruit of Once-returning." "Monks, if one abandons these five things, one can realize the fruit of Once-returning. What five? Stinginess as to one's lodging, stinginess as to family, stinginess as to gains, stinginess as to fame, stinginess as to Dhamma. Verily, monks, if one abandons these five things, one can realize the fruit of Once-returning."

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if one abandon not these five things, one cannot realize the fruit of Non-returning. What five? Stinginess as to one's lodging, stinginess as to family, stinginess as to gains, stinginess as to fame, stinginess as to Dhamma. Verily, monks, if one abandon not these five things, one cannot realize the fruit of Non-returning." "Monks, if one abandons these five things, one can realize the fruit of Non-returning. What five? Stinginess as to one's lodging, stinginess as to family, stinginess as to gains, stinginess as to fame, stinginess as to Dhamma. Verily, monks, if one abandons these five things, one can realize the fruit of Non-returning."

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if one abandon not these five things, one cannot realize the fruit of Arahantship. What five? Stinginess as to one's lodging, stinginess as to family, stinginess as to gains, stinginess as to fame, stinginess as to Dhamma. Verily, monks, if one abandon not these five things, one cannot realize the fruit of Arahantship." "Monks, if one abandons these five things, one can realize the fruit of Arahantship. What five? Stinginess as to one's lodging, stinginess as to family, stinginess as to gains, stinginess as to fame, stinginess as to Dhamma. Verily, monks, if one abandons these five things, one can realize the fruit of Arahantship."

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, there are these five disadvantages in a black snake. What five? It is unclean, evil-smelling, timid, fearful and betrays friends. These, monks, are the five disadvantages in a black snake. Even so, monks, there are these five disadvantages in a woman. What five? She is unclean, evil-smelling, timid, fearful and betrays friends. Verily, monks, these are the five disadvantages in a woman.

• [ 1 ] Cf. Vism. trsl. 797, where a water snake simile is given and is called kaṇha-sappa at 812.
• [ 2 ] Sabhīru Comy. 'saniddo mahāniddaṃ niddāyati.' It is not clear how soch an explanation arose.

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: 'There are these five disadvantages in a black snake. It is full of anger, ill-will, it is deadly poisonous, forked tongued and betrays friends. These, monks, are the five disadvantages in a black snake. Even so, monks, there are these five disadvantages in a woman. What five? She is full of anger, ill-will, she is deadly poisonous, is forked tongued and betrays friends. Now the deadly poison of a woman is this: she is almost always very passionate. The forked tongue is this: she is almost always slanderous in speech. And the betrayal of friends is this: she almost always commits adultery. Verily, monks, these are the five disadvantages in a woman.'

• [ 3 ] Ghora-visatā. P.E.D. omits this derivative of visa.
• [ 4 ] At J. v, 447 these five are given in Comy. in explanation of kaṇha-sappasirūpama and the sub-comment on the three last terms is the same as given here; for this simile Cf. above, § 76.

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if one abandon not these five things, one cannot enter and abide in the first musing. What five? Stinginess as to one's lodging, stinginess as to family, stinginess as to gains, stinginess as to fame, ingratitude and benefits forgot. Verily, monks, if one abandon not these five things, one cannot enter and abide in the first musing." "Monks, if one abandons these five things, one can enter and abide in the first musing. What five? Stinginess as to one's lodging, stinginess as to family, stinginess as to gains, stinginess as to fame, ingratitude and benefits forgot. Verily, monks, if one abandons these five things, one can enter and abide in the first musing."

[s.4nt.org: an5.265–an5.271 repeat this frame — 7 suttas condensed to this one.]

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if one abandon not these five things, one cannot enter and abide in the second musing. What five? Stinginess as to one's lodging, stinginess as to family, stinginess as to gains, stinginess as to fame, ingratitude and benefits forgot. Verily, monks, if one abandon not these five things, one cannot enter and abide in the second musing." "Monks, if one abandons these five things, one can enter and abide in the second musing. What five? Stinginess as to one's lodging, stinginess as to family, stinginess as to gains, stinginess as to fame, ingratitude and benefits forgot. Verily, monks, if one abandons these five things, one can enter and abide in the second musing."

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if a monk follow the course of five things, he ought not to be selected as a food-steward. What five? He goes astray from wish, he goes astray from hatred, he goes astray from confusion, he goes astray from fear, and he knows not a ration from what is not. Monks, if a monk follow the course of these five things, he ought not to be selected as a food-steward. "Monks, if a monk follow the course of five things, he may be selected as a food-steward. What five? He does not go astray from wish, he does not go astray from hatred, he does not go astray from confusion, he does not go astray from fear, and he knows a ration from what is not. Monks, if a monk follow the course of these five things, he may be selected as a food-steward. Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if a monk follow the course of five things, he ought not to be selected as a food-steward, if selected, he ought not to be sent. What five? He goes astray from wish, he goes astray from hatred, he goes astray from confusion, he goes astray from fear, and he knows not a ration from what is not. Monks, if a monk follow the course of these five things, he ought not to be selected as a food-steward, if selected, he ought not to be sent. "Monks, if a monk follow the course of five things, he may be selected as a food-steward, if selected, he may be sent. What five? He does not go astray from wish, he does not go astray from hatred, he does not go astray from confusion, he does not go astray from fear, and he knows a ration from what is not. Monks, if a monk follow the course of these five things, he may be selected as a food-steward, he may be sent. Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if a monk who is a food-steward follow the course of five things, he ought to be known as a fool. What five? He goes astray from wish, he goes astray from hatred, he goes astray from confusion, he goes astray from fear, and he knows not a ration from what is not. Monks, if a monk who is a food-steward follow the course of these five things, he ought to be known as a fool. "Monks, if a monk who is a food-steward follow the course of five things, he ought to be known as insightful. What five? He does not go astray from wish, he does not go astray from hatred, he does not go astray from confusion, he does not go astray from fear, and he knows a ration from what is not. Monks, if a monk who is a food-steward follow the course of these five things, he ought to be known as insightful. Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if a monk who is a food-steward follow the course of five things, he ought to be known as one who goes about to hurt and injure himself. What five? He goes astray from wish, he goes astray from hatred, he goes astray from confusion, he goes astray from fear, and he knows not a ration from what is not. Monks, if a monk who is a food-steward follow the course of these five things, he ought to be known as one who goes about to hurt and injure himself. "Monks, if a monk who is a food-steward follow the course of five things, he ought to be known as one who does not go about to hurt and injure himself. What five? He does not go astray from wish, he does not go astray from hatred, he does not go astray from confusion, he does not go astray from fear, and he knows a ration from what is not. Monks, if a monk who is a food-steward follow the course of these five things, he ought to be known as one who does not go about to hurt and injure himself. Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if a monk who is a food-steward follow the course of five things, he ought to be known as one as one whose reward will be hell. What five? He goes astray from wish, he goes astray from hatred, he goes astray from confusion, he goes astray from fear, and he knows not a ration from what is not. Monks, if a monk who is a food-steward follow the course of these five things, he ought to be known as one whose reward will be hell. "Monks, if a monk who is a food-steward follow the course of five things, he ought to be known as one whose reward will be heavon. What five? He does not go astray from wish, he does not go astray from hatred, he does not go astray from confusion, he does not go astray from fear, and he knows a ration from what is not. Monks, if a monk who is a food-steward follow the course of these five things, he ought to be known as one whose reward will be heavon.

• [ 1 ] See S.B.E. xx, 25 ( Vin. Texts, iii); Vin. ii, 17ft; D. iii, 228; A. iv, 370.
• [ ed2 ] Hare's translation/abridgment does not allow for this change.

[s.4nt.org: an5.278–an5.285 repeat this frame — 8 suttas condensed to this one.]

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if a monk follow the course of five things, he ought not to be selected as one who allots quarters. What five? He goes astray from wish, he goes astray from hatred, he goes astray from confusion, he goes astray from fear, and he knows not quarters from what is not quarters. Monks, if a monk follow the course of these five things, he ought not to be selected as one who allots quarters. "Monks, if a monk follow the course of five things, he may be selected as one who allots quarters. What five? He does not go astray from wish, he does not go astray from hatred, he does not go astray from confusion, he does not go astray from fear, and he knows quarters from what is not quarters. Monks, if a monk follow the course of these five things, he may be selected as one who allots quarters.

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if a monk who is one who receives quarters follow the course of five things, he ought to be known as one who goes about to hurt and injure himself. What five? He goes astray from wish, he goes astray from hatred, he goes astray from confusion, he goes astray from fear, and he knows not quarters from what is not quarters. Monks, if a monk who is one who receives quarters follow the course of these five things, he ought to be known as one who goes about to hurt and injure himself. "Monks, if a monk who is one who receives quarters follow the course of five things, he ought to be known as one who does not go about to hurt and injure himself. What five? He does not go astray from wish, he does not go astray from hatred, he does not go astray from confusion, he does not go astray from fear, and he knows quarters from what is not quarters. Monks, if a monk who is one who receives quarters follow the course of these five things, he ought to be known as one who does not go about to hurt and injure himself.

[s.4nt.org: an5.287–an5.292 repeat this frame — 6 suttas condensed to this one.]

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if a monk who is one who receives quarters follow the course of five things, he ought to be known as one as one whose reward will be hell. What five? He goes astray from wish, he goes astray from hatred, he goes astray from confusion, he goes astray from fear, and he knows not quarters from what is not quarters. Monks, if a monk who is one who receives quarters follow the course of these five things, he ought to be known as one whose reward will be hell. "Monks, if a monk who is one who receives quarters follow the course of five things, he ought to be known as one whose reward will be heavon. What five? He does not go astray from wish, he does not go astray from hatred, he does not go astray from confusion, he does not go astray from fear, and he knows quarters from what is not quarters. Monks, if a monk who is one who receives quarters follow the course of these five things, he ought to be known as one whose reward will be heavon.

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if a monk follow the course of five things, he ought not to be selected as one who is the robes-receiver. What five? He goes astray from wish, he goes astray from hatred, he goes astray from confusion, he goes astray from fear, and he knows not what is guarded from what is not. Monks, if a monk follow the course of these five things, he ought not to be selected as one who is the robes-receiver. "Monks, if a monk follow the course of five things, he may be selected as one who is the robes-receiver. What five? He does not go astray from wish, he does not go astray from hatred, he does not go astray from confusion, he does not go astray from fear, and he knows what is guarded from what is not. Monks, if a monk follow the course of these five things, he may be selected as one who is the robes-receiver.

[s.4nt.org: an5.294–an5.302 repeat this frame — 9 suttas condensed to this one.]

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if a monk follow the course of five things, he ought not to be selected as one who is the robes-receiver, if selected, he ought not to be sent. What five? He goes astray from wish, he goes astray from hatred, he goes astray from confusion, he goes astray from fear, and he knows not what is guarded from what is not. Monks, if a monk follow the course of these five things, he ought not to be selected as one who is the robes-receiver, if selected, he ought not to be sent. "Monks, if a monk follow the course of five things, he may be selected as one who is the robes-receiver, if selected, he may be sent. What five? He does not go astray from wish, he does not go astray from hatred, he does not go astray from confusion, he does not go astray from fear, and he knows what is guarded from what is not. Monks, if a monk follow the course of these five things, he may be selected as one who is the robes-receiver, he may be sent.

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if a monk follow the course of five things, he ought not to be selected as one who metes out gruel. What five? He goes astray from wish, he goes astray from hatred, he goes astray from confusion, he goes astray from fear, and he knows not what is meted out from what is not. Monks, if a monk follow the course of these five things, he ought not to be selected as one who metes out gruel. "Monks, if a monk follow the course of five things, he may be selected as one who metes out gruel. What five? He does not go astray from wish, he does not go astray from hatred, he does not go astray from confusion, he does not go astray from fear, and he knows what is meted out from what is not. Monks, if a monk follow the course of these five things, he may be selected as one who metes out gruel.

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if a monk follow the course of five things, he ought not to be selected as one who metes out gruel, if selected, he ought not to be sent. What five? He goes astray from wish, he goes astray from hatred, he goes astray from confusion, he goes astray from fear, and he knows not what is meted out from what is not. Monks, if a monk follow the course of these five things, he ought not to be selected as one who metes out gruel, if selected, he ought not to be sent. "Monks, if a monk follow the course of five things, he may be selected as one who metes out gruel, if selected, he may be sent. What five? He does not go astray from wish, he does not go astray from hatred, he does not go astray from confusion, he does not go astray from fear, and he knows what is meted out from what is not. Monks, if a monk follow the course of these five things, he may be selected as one who metes out gruel, he may be sent.

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if a monk who is one who metes out gruel follow the course of five things, he ought to be known as a fool. What five? He goes astray from wish, he goes astray from hatred, he goes astray from confusion, he goes astray from fear, and he knows not what is meted out from what is not. Monks, if a monk who is one who metes out gruel follow the course of these five things, he ought to be known as a fool. "Monks, if a monk who is one who metes out gruel follow the course of five things, he ought to be known as insightful. What five? He does not go astray from wish, he does not go astray from hatred, he does not go astray from confusion, he does not go astray from fear, and he knows what is meted out from what is not. Monks, if a monk who is one who metes out gruel follow the course of these five things, he ought to be known as insightful.

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if a monk who is one who metes out gruel follow the course of five things, he ought to be known as one who goes about to hurt and injure himself. What five? He goes astray from wish, he goes astray from hatred, he goes astray from confusion, he goes astray from fear, and he knows not what is meted out from what is not. Monks, if a monk who is one who metes out gruel follow the course of these five things, he ought to be known as one who goes about to hurt and injure himself. "Monks, if a monk who is one who metes out gruel follow the course of five things, he ought to be known as one who does not go about to hurt and injure himself. What five? He does not go astray from wish, he does not go astray from hatred, he does not go astray from confusion, he does not go astray from fear, and he knows what is meted out from what is not. Monks, if a monk who is one who metes out gruel follow the course of these five things, he ought to be known as one who does not go about to hurt and injure himself.

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if a monk who is one who metes out gruel follow the course of five things, he ought to be known as one as one whose reward will be hell. What five? He goes astray from wish, he goes astray from hatred, he goes astray from confusion, he goes astray from fear, and he knows not what is meted out from what is not. Monks, if a monk who is one who metes out gruel follow the course of these five things, he ought to be known as one whose reward will be hell. "Monks, if a monk who is one who metes out gruel follow the course of five things, he ought to be known as one whose reward will be heavon. What five? He does not go astray from wish, he does not go astray from hatred, he does not go astray from confusion, he does not go astray from fear, and he knows what is meted out from what is not. Monks, if a monk who is one who metes out gruel follow the course of these five things, he ought to be known as one whose reward will be heavon.

[s.4nt.org: an5.308–an5.1152 repeat this frame — 827 suttas condensed to this one.]

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if a monk follow the course of five things, he ought not to be selected as one who metes out fruit. What five? He goes astray from wish, he goes astray from hatred, he goes astray from confusion, he goes astray from fear, and he knows not what is meted out from what is not. Monks, if a monk follow the course of these five things, he ought not to be selected as one who metes out fruit. "Monks, if a monk follow the course of five things, he may be selected as one who metes out fruit. What five? He does not go astray from wish, he does not go astray from hatred, he does not go astray from confusion, he does not go astray from fear, and he knows what is meted out from what is not. Monks, if a monk follow the course of these five things, he may be selected as one who metes out fruit.

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if a monk follow the course of five things, he will be cast into hell. What five? He takes life, takes what is not given, lusts after evil, lies, and lives in the idleness of liquor and strong drink indulgence. Verily, monks, if a monk follow the course of these five things, he will be cast into hell.' "Monks, if a monk follow the course of five things, he will be cast into heaven as the reward. What five? He abstains from taking life, abstains from taking what is not given, abstains from lusting after evil, abstains from lying, abstains from living in the idleness of liquor and strong drink indulgence. Verily, monks, if a monk follow the course of five things, he will be cast into heaven as the reward.' Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if a nun follow the course of five things, she will be cast into hell. What five? She takes life, takes what is not given, lusts after evil, lies, and lives in the idleness of liquor and strong drink indulgence. Verily, monks, if a nun follow the course of these five things, she will be cast into hell.' "Monks, if a nun follow the course of five things, she will be cast into heaven as the reward. What five? She abstains from taking life, abstains from taking what is not given, abstains from lusting after evil, abstains from lying, abstains from living in the idleness of liquor and strong drink indulgence. Verily, monks, if a nun follow the course of five things, she will be cast into heaven as the reward.' Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if a those in training follow the course of five things, they will be cast into hell. What five? They take life, take what is not given, lust after evil, lie, and live in the idleness of liquor and strong drink indulgence. Verily, monks, if a those in training follow the course of these five things, they will be cast into hell.' "Monks, if those in training follow the course of five things, they will be cast into heaven as the reward. What five? They abstain from taking life, abstain from taking what is not given, abstain from lusting after evil, abstain from lying, abstain from living in the idleness of liquor and strong drink indulgence. Verily, monks, if those in training follow the course of five things, they will be cast into heaven as the reward.' Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if a male novice follow the course of five things, he will be cast into hell. What five? He takes life, takes what is not given, lusts after evil, lies, and lives in the idleness of liquor and strong drink indulgence. Verily, monks, if a male novice follow the course of these five things, he will be cast into hell.' "Monks, if a male novice follow the course of five things, he will be cast into heaven as the reward. What five? He abstains from taking life, abstains from taking what is not given, abstains from lusting after evil, abstains from lying, abstains from living in the idleness of liquor and strong drink indulgence. Verily, monks, if a male novice follow the course of five things, he will be cast into heaven as the reward.' Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if a female novice follow the course of five things, she will be cast into hell. What five? She takes life, takes what is not given, lusts after evil, lies, and lives in the idleness of liquor and strong drink indulgence. Verily, monks, if a female novice follow the course of these five things, she will be cast into hell.' "Monks, if a female novice follow the course of five things, she will be cast into heaven as the reward. What five? She abstains from taking life, abstains from taking what is not given, abstains from lusting after evil, abstains from lying, abstains from living in the idleness of liquor and strong drink indulgence. Verily, monks, if a female novice follow the course of five things, she will be cast into heaven as the reward.' Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if a male lay disciple follow the course of five things, he will be cast into hell. What five? He takes life, takes what is not given, lusts after evil, lies, and lives in the idleness of liquor and strong drink indulgence. Verily, monks, if a male lay disciple follow the course of these five things, he will be cast into hell.' "Monks, if a male lay disciple follow the course of five things, he will be cast into heaven as the reward. What five? He abstains from taking life, abstains from taking what is not given, abstains from lusting after evil, abstains from lying, abstains from living in the idleness of liquor and strong drink indulgence. Verily, monks, if a male lay disciple follow the course of five things, he will be cast into heaven as the reward.' Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if a female lay disciple follow the course of five things, she will be cast into hell. What five? She takes life, takes what is not given, lusts after evil, lies, and lives in the idleness of liquor and strong drink indulgence. Verily, monks, if a female lay disciple follow the course of these five things, she will be cast into hell.' "Monks, if a female lay disciple follow the course of five things, she will be cast into heaven as the reward. What five? She abstains from taking life, abstains from taking what is not given, abstains from lusting after evil, abstains from lying, abstains from living in the idleness of liquor and strong drink indulgence. Verily, monks, if a female lay disciple follow the course of five things, she will be cast into heaven as the reward.' [There is no PTS Sutta Number 350] Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if an ascetic follow the course of five things, he will be cast into hell. What five? He takes life, takes what is not given, lusts after evil, lies, and lives in the idleness of liquor and strong drink indulgence. Verily, monks, if an ascetic follow the course of these five things, he will be cast into hell.' "Monks, if an ascetic follow the course of five things, he will be cast into heaven as the reward. What five? He abstains from taking life, abstains from taking what is not given, abstains from lusting after evil, abstains from lying, abstains from living in the idleness of liquor and strong drink indulgence. Verily, monks, if an ascetic follow the course of five things, he will be cast into heaven as the reward.' Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if the Jain follow the course of five things, he will be cast into hell. What five? He takes life, takes what is not given, lusts after evil, lies, and lives in the idleness of liquor and strong drink indulgence. Verily, monks, if the Jain follow the course of these five things, he will be cast into hell.' "Monks, if the Jain follow the course of five things, he will be cast into heaven as the reward. What five? He abstains from taking life, abstains from taking what is not given, abstains from lusting after evil, abstains from lying, abstains from living in the idleness of liquor and strong drink indulgence. Verily, monks, if the Jain follow the course of five things, he will be cast into heaven as the reward.' Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if a shaveling follow the course of five things, he will be cast into hell. What five? He takes life, takes what is not given, lusts after evil, lies, and lives in the idleness of liquor and strong drink indulgence. Verily, monks, if a shaveling follow the course of these five things, he will be cast into hell.' "Monks, if a shaveling follow the course of five things, he will be cast into heaven as the reward. What five? He abstains from taking life, abstains from taking what is not given, abstains from lusting after evil, abstains from lying, abstains from living in the idleness of liquor and strong drink indulgence. Verily, monks, if a shaveling follow the course of five things, he will be cast into heaven as the reward.' Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if one with braided hair follow the course of five things, he will be cast into hell. What five? He takes life, takes what is not given, lusts after evil, lies, and lives in the idleness of liquor and strong drink indulgence. Verily, monks, if one with braided hair follow the course of these five things, he will be cast into hell.' "Monks, if v follow the course of five things, he will be cast into heaven as the reward. What five? He abstains from taking life, abstains from taking what is not given, abstains from lusting after evil, abstains from lying, abstains from living in the idleness of liquor and strong drink indulgence. Verily, monks, if one with braided hair follow the course of five things, he will be cast into heaven as the reward.' Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if a wanderer follow the course of five things, he will be cast into hell. What five? He takes life, takes what is not given, lusts after evil, lies, and lives in the idleness of liquor and strong drink indulgence. Verily, monks, if a wanderer follow the course of these five things, he will be cast into hell.' "Monks, if a wanderer follow the course of five things, he will be cast into heaven as the reward. What five? He abstains from taking life, abstains from taking what is not given, abstains from lusting after evil, abstains from lying, abstains from living in the idleness of liquor and strong drink indulgence. Verily, monks, if a wanderer follow the course of five things, he will be cast into heaven as the reward.' Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if a follower of Magaṇḍa follow the course of five things, he will be cast into hell. What five? He takes life, takes what is not given, lusts after evil, lies, and lives in the idleness of liquor and strong drink indulgence. Verily, monks, if a follower of Magaṇḍa follow the course of these five things, he will be cast into hell.' "Monks, if a follower of Magaṇḍa follow the course of five things, he will be cast into heaven as the reward. What five? He abstains from taking life, abstains from taking what is not given, abstains from lusting after evil, abstains from lying, abstains from living in the idleness of liquor and strong drink indulgence. Verily, monks, if a follower of Magaṇḍa follow the course of five things, he will be cast into heaven as the reward.' Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if a follower of the sect of the tripple staff follow the course of five things, he will be cast into hell. What five? He takes life, takes what is not given, lusts after evil, lies, and lives in the idleness of liquor and strong drink indulgence. Verily, monks, if a follower of the sect of the tripple staff follow the course of these five things, he will be cast into hell.' "Monks, if a follower of the sect of the tripple staff follow the course of five things, he will be cast into heaven as the reward. What five? He abstains from taking life, abstains from taking what is not given, abstains from lusting after evil, abstains from lying, abstains from living in the idleness of liquor and strong drink indulgence. Verily, monks, if a follower of the sect of the tripple staff follow the course of five things, he will be cast into heaven as the reward.' Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if a follower of the unobstructed follow the course of five things, he will be cast into hell. What five? He takes life, takes what is not given, lusts after evil, lies, and lives in the idleness of liquor and strong drink indulgence. Verily, monks, if a follower of the unobstructed follow the course of these five things, he will be cast into hell.' "Monks, if a follower of the unobstructed follow the course of five things, he will be cast into heaven as the reward. What five? He abstains from taking life, abstains from taking what is not given, abstains from lusting after evil, abstains from lying, abstains from living in the idleness of liquor and strong drink indulgence. Verily, monks, if a follower of the unobstructed follow the course of five things, he will be cast into heaven as the reward.' Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if a follower of the sect of Gotama follow the course of five things, he will be cast into hell. What five? He takes life, takes what is not given, lusts after evil, lies, and lives in the idleness of liquor and strong drink indulgence. Verily, monks, if a follower of the sect of Gotama follow the course of these five things, he will be cast into hell.' "Monks, if a follower of the sect of Gotama follow the course of five things, he will be cast into heaven as the reward. What five? He abstains from taking life, abstains from taking what is not given, abstains from lusting after evil, abstains from lying, abstains from living in the idleness of liquor and strong drink indulgence. Verily, monks, if a follower of the sect of Gotama follow the course of five things, he will be cast into heaven as the reward.' Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, if a follower of deva rites follow the course of five things, he will be cast into hell. What five? He takes life, takes what is not given, lusts after evil, lies, and lives in the idleness of liquor and strong drink indulgence. Verily, monks, if a follower of deva rites follow the course of these five things, he will be cast into hell.' "Monks, if a follower of deva rites follow the course of five things, he will be cast into heaven as the reward. What five? He abstains from taking life, abstains from taking what is not given, abstains from lusting after evil, abstains from lying, abstains from living in the idleness of liquor and strong drink indulgence. Verily, monks, if a follower of deva rites follow the course of five things, he will be cast into heaven as the reward.'

• [ ed1 ] Hare has abridged nearly the whole of this sutta referencing § 145, but there, in the Pali, the third item is "Kāmesu micchā-cārī hoti" (and for the opposite "kāmesu micchā-cārā paṭivirato hoti" where as the Pali for this sutta has "abrahma-cārī hoti," and "abrahma-cariyā paṭivirato hoti". Hare translates "brahma-cāriya" as "Godly life."

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the quittance of intoxication five things ought to be made to become. What five? Of impermanence, of ill in impermanence, of there being no-self in ill, of renunciation, of dispassion. Verily, monks, for the quittance of intoxication these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the quittance of intoxication five things ought to be made to become. What five? The governance by faith, the governance by energy, the governance by mindfulness, the governance by concentration the governance by insight. Verily, monks, for the quittance of intoxication these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the quittance of intoxication five things ought to be made to become. What five? The governance by faith, the governance by energy, the governance by mindfulness, the governance by concentration the governance by insight. Verily, monks, for the quittance of intoxication these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the renunciation of intoxication five things ought to be made to become. What five? The thought of the unattractive, of death, of perils, of the cloying of food, of there being no real joy in the whole world. Verily, monks, for the renunciation of intoxication these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the renunciation of intoxication five things ought to be made to become. What five? The thought of impermanence, of no-self, of death, of the cloying of food, of there being no real joy in the whole world. Verily, monks, for the renunciation of intoxication these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the renunciation of intoxication five things ought to be made to become. What five? Of impermanence, of ill in impermanence, of there being no-self in ill, of renunciation, of dispassion. Verily, monks, for the renunciation of intoxication these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the renunciation of intoxication five things ought to be made to become. What five? The governance by faith, the governance by energy, the governance by mindfulness, the governance by concentration the governance by insight. Verily, monks, for the renunciation of intoxication these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the renunciation of intoxication five things ought to be made to become. What five? The governance by faith, the governance by energy, the governance by mindfulness, the governance by concentration the governance by insight. Verily, monks, for the renunciation of intoxication these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the full understanding of indolence five things ought to be made to become. What five? The thought of the unattractive, of death, of perils, of the cloying of food, of there being no real joy in the whole world. Verily, monks, for the full understanding of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the full understanding of indolence five things ought to be made to become. What five? The thought of impermanence, of no-self, of death, of the cloying of food, of there being no real joy in the whole world. Verily, monks, for the full understanding of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the full understanding of indolence five things ought to be made to become. What five? Of impermanence, of ill in impermanence, of there being no-self in ill, of renunciation, of indolence. Verily, monks, for the full understanding of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the full understanding of indolence five things ought to be made to become. What five? The governance by faith, the governance by energy, the governance by mindfulness, the governance by concentration the governance by insight. Verily, monks, for the full understanding of indolence these five things ought to be made to become.'

• [ 1 ] Indriya: — saddhindriya, etc.

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the full understanding of indolence five things ought to be made to become. What five? The governance by faith, the governance by energy, the governance by mindfulness, the governance by concentration the governance by insight. Verily, monks, for the full understanding of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the comprehsnsion indolence five things ought to be made to become. What five? The thought of the unattractive, of death, of perils, of the cloying of food, of there being no real joy in the whole world. Verily, monks, for the comprehsnsion indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the comprehsnsion indolence five things ought to be made to become. What five? The thought of impermanence, of no-self, of death, of the cloying of food, of there being no real joy in the whole world. Verily, monks, for the comprehsnsion indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the comprehsnsion indolence five things ought to be made to become. What five? Of impermanence, of ill in impermanence, of there being no-self in ill, of renunciation, of dispassion. Verily, monks, for the comprehsnsion indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the comprehsnsion indolence five things ought to be made to become. What five? The governance by faith, the governance by energy, the governance by mindfulness, the governance by concentration the governance by insight. Verily, monks, for the comprehsnsion indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the comprehsnsion indolence five things ought to be made to become. What five? The governance by faith, the governance by energy, the governance by mindfulness, the governance by concentration the governance by insight. Verily, monks, for the comprehsnsion indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the exhaustion of indolence five things ought to be made to become. What five? The thought of the unattractive, of death, of perils, of the cloying of food, of there being no real joy in the whole world. Verily, monks, for the exhaustion of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the exhaustion of indolence five things ought to be made to become. What five? The thought of impermanence, of no-self, of death, of the cloying of food, of there being no real joy in the whole world. Verily, monks, for the exhaustion of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the exhaustion of indolence five things ought to be made to become. What five? Of impermanence, of ill in impermanence, of there being no-self in ill, of renunciation, of dispassion. Verily, monks, for the exhaustion of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the exhaustion of indolence five things ought to be made to become. What five? The governance by faith, the governance by energy, the governance by mindfulness, the governance by concentration the governance by insight. Verily, monks, for the exhaustion of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the exhaustion of indolence five things ought to be made to become. What five? The governance by faith, the governance by energy, the governance by mindfulness, the governance by concentration the governance by insight. Verily, monks, for the exhaustion of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the abandoning of indolence five things ought to be made to become. What five? The thought of the unattractive, of death, of perils, of the cloying of food, of there being no real joy in the whole world. Verily, monks, for the abandoning of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the abandoning of indolence five things ought to be made to become. What five? The thought of impermanence, of no-self, of death, of the cloying of food, of there being no real joy in the whole world. Verily, monks, for the abandoning of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the abandoning of indolence five things ought to be made to become. What five? Of impermanence, of ill in impermanence, of there being no-self in ill, of renunciation, of indolence. Verily, monks, for the abandoning of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the abandoning of indolence five things ought to be made to become. What five? The governance by faith, the governance by energy, the governance by mindfulness, the governance by concentration the governance by insight. Verily, monks, for the abandoning of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the abandoning of indolence five things ought to be made to become. What five? The governance by faith, the governance by energy, the governance by mindfulness, the governance by concentration the governance by insight. Verily, monks, for the abandoning of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the destruction of indolence five things ought to be made to become. What five? The thought of the unattractive, of death, of perils, of the cloying of food, of there being no real joy in the whole world. Verily, monks, for the destruction of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the destruction of indolence five things ought to be made to become. What five? The thought of impermanence, of no-self, of death, of the cloying of food, of there being no real joy in the whole world. Verily, monks, for the destruction of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the destruction of indolence five things ought to be made to become. What five? Of impermanence, of ill in impermanence, of there being no-self in ill, of renunciation, of indolence. Verily, monks, for the destruction of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the destruction of indolence five things ought to be made to become. What five? The governance by faith, the governance by energy, the governance by mindfulness, the governance by concentration the governance by insight. Verily, monks, for the destruction of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the destruction of indolence five things ought to be made to become. What five? The governance by faith, the governance by energy, the governance by mindfulness, the governance by concentration the governance by insight. Verily, monks, for the destruction of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the decay of indolence five things ought to be made to become. What five? The thought of the unattractive, of death, of perils, of the cloying of food, of there being no real joy in the whole world. Verily, monks, for the decay of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the decay of indolence five things ought to be made to become. What five? The thought of impermanence, of no-self, of death, of the cloying of food, of there being no real joy in the whole world. Verily, monks, for the decay of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the decay of indolence five things ought to be made to become. What five? Of impermanence, of ill in impermanence, of there being no-self in ill, of renunciation, of indolence. Verily, monks, for the decay of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the decay of indolence five things ought to be made to become. What five? The governance by faith, the governance by energy, the governance by mindfulness, the governance by concentration the governance by insight. Verily, monks, for the decay of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the decay of indolence five things ought to be made to become. What five? The governance by faith, the governance by energy, the governance by mindfulness, the governance by concentration the governance by insight. Verily, monks, for the decay of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the freedom from indolence five things ought to be made to become. What five? The thought of the unattractive, of death, of perils, of the cloying of food, of there being no real joy in the whole world. Verily, monks, for the freedom from indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the freedom from indolence five things ought to be made to become. What five? The thought of impermanence, of no-self, of death, of the cloying of food, of there being no real joy in the whole world. Verily, monks, for the freedom from indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the freedom from indolence five things ought to be made to become. What five? Of impermanence, of ill in impermanence, of there being no-self in ill, of renunciation, of indolence. Verily, monks, for the freedom from indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the freedom from indolence five things ought to be made to become. What five? The governance by faith, the governance by energy, the governance by mindfulness, the governance by concentration the governance by insight. Verily, monks, for the freedom from indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the freedom from indolence five things ought to be made to become. What five? The governance by faith, the governance by energy, the governance by mindfulness, the governance by concentration the governance by insight. Verily, monks, for the freedom from indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the ending of indolence five things ought to be made to become. What five? The thought of the unattractive, of death, of perils, of the cloying of food, of there being no real joy in the whole world. Verily, monks, for the ending of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the ending of indolence five things ought to be made to become. What five? The thought of impermanence, of no-self, of death, of the cloying of food, of there being no real joy in the whole world. Verily, monks, for the ending of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the ending of indolence five things ought to be made to become. What five? Of impermanence, of ill in impermanence, of there being no-self in ill, of renunciation, of indolence. Verily, monks, for the ending of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the ending of indolence five things ought to be made to become. What five? The governance by faith, the governance by energy, the governance by mindfulness, the governance by concentration the governance by insight. Verily, monks, for the ending of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the ending of indolence five things ought to be made to become. What five? The governance by faith, the governance by energy, the governance by mindfulness, the governance by concentration the governance by insight. Verily, monks, for the ending of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the quittance of indolence five things ought to be made to become. What five? The thought of the unattractive, of death, of perils, of the cloying of food, of there being no real joy in the whole world. Verily, monks, for the quittance of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the quittance of indolence five things ought to be made to become. What five? The thought of impermanence, of no-self, of death, of the cloying of food, of there being no real joy in the whole world. Verily, monks, for the quittance of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the quittance of indolence five things ought to be made to become. What five? Of impermanence, of ill in impermanence, of there being no-self in ill, of renunciation, of indolence. Verily, monks, for the quittance of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the quittance of indolence five things ought to be made to become. What five? The governance by faith, the governance by energy, the governance by mindfulness, the governance by concentration the governance by insight. Verily, monks, for the quittance of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the quittance of indolence five things ought to be made to become. What five? The governance by faith, the governance by energy, the governance by mindfulness, the governance by concentration the governance by insight. Verily, monks, for the quittance of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the renunciation of indolence five things ought to be made to become. What five? The thought of the unattractive, of death, of perils, of the cloying of food, of there being no real joy in the whole world. Verily, monks, for the renunciation of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the renunciation of indolence five things ought to be made to become. What five? The thought of impermanence, of no-self, of death, of the cloying of food, of there being no real joy in the whole world. Verily, monks, for the renunciation of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the renunciation of indolence five things ought to be made to become. What five? Of impermanence, of ill in impermanence, of there being no-self in ill, of renunciation, of indolence. Verily, monks, for the renunciation of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the renunciation of indolence five things ought to be made to become. What five? The governance by faith, the governance by energy, the governance by mindfulness, the governance by concentration the governance by insight. Verily, monks, for the renunciation of indolence these five things ought to be made to become.'

Thus have I heard: Once the Exalted One dwelt near Sāvatthī; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: ''Monks, for the renunciation of indolence five things ought to be made to become. What five? The governance by faith, the governance by energy, the governance by mindfulness, the governance by concentration the governance by insight. Verily, monks, for the renunciation of indolence these five things ought to be made to become.'

• [ 2 ] This formula recurs at A. i, 100, 299; ii, 257; iii, 278, 452; iv, 148, 349, 456; v, 310, in respect of 'two' dhammā: things, conditions or qualities and so forth to 'eleven.' Sometimes the editors of the roman texts show the formula as though one sutta were intended - e.g., A. i, 100 - and sometimes as above with the abbreviation mark. I venture to suggest that there are 4,250 suttas intended with this formula, thus: (17 X 10)X 1, 1, 3, 5, 3, 3, 3, 2, 3, and 1 respectively, and that the statement at the end of A. v, p. 361, that the Aṇguttara Nikāya contains 9,557 - and this is confirmed in the Comys. AA. i, 3 and DA. i, 23, also Exp. i, 32 - is not far short of the mark, pace Hardy, A. v, p. vi.

Thus have I heard: Once the Exalted One was dwelling near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, save one give up six things, he cannot become one who abides in contemplation of the body as body. What six? Delight in activity, gossip, sleep, company, being without a guard on the sense-doors and immoderate in eating. Verily, monks, save one give up these six, he cannot become one who abides in contemplation of the body as body.' But, monks, if one give up six things, he can become one who abides in contemplation of the body as body. What six? Delight in activity, gossip, sleep, company, being without a guard on the sense-doors and immoderate in eating. Verily, monks, if one give up these six, he can become one who abides in contemplation of the body as body.'

Thus have I heard: Once the Exalted One was dwelling near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, save one give up six things, he cannot become one who abides in contemplation of the body as body in relation to self. What six? Delight in activity, gossip, sleep, company, being without a guard on the sense-doors and immoderate in eating. Verily, monks, save one give up these six, he cannot become one who abides in contemplation of the body as body in relation to self.' But, monks, if one give up six things, he can become one who abides in contemplation of the body as body in relation to self. What six? Delight in activity, gossip, sleep, company, being without a guard on the sense-doors and immoderate in eating. Verily, monks, if one give up these six, he can become one who abides in contemplation of the body as body in relation to self.'

Thus have I heard: Once the Exalted One was dwelling near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, save one give up six things, he cannot become one who abides in contemplation of the body as body in relation to outside. What six? Delight in activity, gossip, sleep, company, being without a guard on the sense-doors and immoderate in eating. Verily, monks, save one give up these six, he cannot become one who abides in contemplation of the body as body in relation to outside.' But, monks, if one give up six things, he can become one who abides in contemplation of the body as body in relation to outside. What six? Delight in activity, gossip, sleep, company, being without a guard on the sense-doors and immoderate in eating. Verily, monks, if one give up these six, he can become one who abides in contemplation of the body as body in relation to outside.'

[s.4nt.org: an6.120–an6.139 repeat this frame — 20 suttas condensed to this one.]

Thus have I heard: Once the Exalted One was dwelling near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, save one give up six things, he cannot become one who abides in contemplation of the body as body in relation to both self and outside. What six? Delight in activity, gossip, sleep, company, being without a guard on the sense-doors and immoderate in eating. Verily, monks, save one give up these six, he cannot become one who abides in contemplation of the body as body in relation to both self and outside.' But, monks, if one give up six things, he can become one who abides in contemplation of the body as body in relation to both self and outside. What six? Delight in activity, gossip, sleep, company, being without a guard on the sense-doors and immoderate in eating. Verily, monks, if one give up these six, he can become one who abides in contemplation of the body as body in relation to both self and outside.'

'Monks, by having followed six things, the goodman Jīvaka Komārabhacca, because of the Tathāgata, has gone to the end, seen the deathless and has his being in the realization of the deathless. What six? Unwavering faith in the Buddha, unwavering faith in the Dhamma unwavering faith in the Order, Ariyan virtue, Ariyan knowledge and Ariyan release. Verily; monks, by having followed these six, the goodman Jīvaka Komārabhacca, because of the Tathāgata, has gone to the end, seen the deathless and has his being in the realization of the deathless.

'Monks, by having followed six things, the goodman Nakulapitā, because of the Tathāgata, has gone to the end, seen the deathless and has his being in the realization of the deathless. What six? Unwavering faith in the Buddha, unwavering faith in the Dhamma unwavering faith in the Order, Ariyan virtue, Ariyan knowledge and Ariyan release. Verily; monks, by having followed these six, the goodman Nakulapitā, because of the Tathāgata, has gone to the end, seen the deathless and has his being in the realization of the deathless.

'Monks, by having followed six things, the goodman Tavakaṇṇika, because of the Tathāgata, has gone to the end, seen the deathless and has his being in the realization of the deathless. What six? Unwavering faith in the Buddha, unwavering faith in the Dhamma unwavering faith in the Order, Ariyan virtue, Ariyan knowledge and Ariyan release. Verily; monks, by having followed these six, the goodman Tavakaṇṇika, because of the Tathāgata, has gone to the end, seen the deathless and has his being in the realization of the deathless.

[s.4nt.org: an6.143–an6.169 repeat this frame — 27 suttas condensed to this one.]

'Monks, by having followed six things, the goodman Pūraṇa, because of the Tathāgata, has gone to the end, seen the deathless and has his being in the realization of the deathless. What six? Unwavering faith in the Buddha, unwavering faith in the Dhamma unwavering faith in the Order, Ariyan virtue, Ariyan knowledge and Ariyan release. Verily; monks, by having followed these six, the goodman Pūraṇa, because of the Tathāgata, has gone to the end, seen the deathless and has his being in the realization of the deathless.

[s.4nt.org: an6.170–an6.649 repeat this frame — 480 suttas condensed to this one.]

Thus have I heard: Once the Exalted One was dwelling near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, for the freedom from passion six things ought to be made to become. What six? The sight above all, the sound above all, the gain above all, the training above all, the service above all, and the ever minding above all. Monks, for the freedom from passion these six things ought to be made to become.'

Thus have I heard: Once the Exalted One was dwelling near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, for the freedom from indolence six things ought to be made to become. What six? The sight above all, the sound above all, the gain above all, the training above all, the service above all, and the ever minding above all. Monks, for the freedom from indolence these six things ought to be made to become.'

Thus have I heard: Once the Exalted One was dwelling near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, for the freedom from indolence six things ought to be made to become. What six? The ever minding of the Buddha, the ever minding of Dhamma, the ever minding of the Order, the ever minding of virtue, the ever minding of liberality, the ever minding of the devas.' Monks, for the freedom from indolence these six things ought to be made to become.'

Thus have I heard: Once the Exalted One was dwelling near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, for the freedom from indolence six things ought to be made to become. What six? The thought of impermanence, the thought of the ill therein, the thought of there being no self in ill, the thought of renunciation, the thought of dispassion the thought of ending. Monks, for the freedom from indolence these six things ought to be made to become.'

Thus have I heard: Once the Exalted One was dwelling near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, for the ending of indolence six things ought to be made to become. What six? The sight above all, the sound above all, the gain above all, the training above all, the service above all, and the ever minding above all. Monks, for the ending of indolence these six things ought to be made to become.'

Thus have I heard: Once the Exalted One was dwelling near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, for the ending of indolence six things ought to be made to become. What six? The ever minding of the Buddha, the ever minding of Dhamma, the ever minding of the Order, the ever minding of virtue, the ever minding of liberality, the ever minding of the devas.' Monks, for the ending of indolence these six things ought to be made to become.'

Thus have I heard: Once the Exalted One was dwelling near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, for the ending of indolence six things ought to be made to become. What six? The thought of impermanence, the thought of the ill therein, the thought of there being no self in ill, the thought of renunciation, the thought of dispassion the thought of ending. Monks, for the ending of indolence these six things ought to be made to become.'

Thus have I heard: Once the Exalted One was dwelling near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, for the quittance of indolence six things ought to be made to become. What six? The sight above all, the sound above all, the gain above all, the training above all, the service above all, and the ever minding above all. Monks, for the quittance of indolence these six things ought to be made to become.'

Thus have I heard: Once the Exalted One was dwelling near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, for the quittance of indolence six things ought to be made to become. What six? The ever minding of the Buddha, the ever minding of Dhamma, the ever minding of the Order, the ever minding of virtue, the ever minding of liberality, the ever minding of the devas.' Monks, for the quittance of indolence these six things ought to be made to become.'

Thus have I heard: Once the Exalted One was dwelling near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, for the quittance of indolence six things ought to be made to become. What six? The thought of impermanence, the thought of the ill therein, the thought of there being no self in ill, the thought of renunciation, the thought of dispassion the thought of ending. Monks, for the quittance of indolence these six things ought to be made to become.'

Thus have I heard: Once the Exalted One was dwelling near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, for the renunciation of indolence six things ought to be made to become. What six? The sight above all, the sound above all, the gain above all, the training above all, the service above all, and the ever minding above all. Monks, for the renunciation of indolence these six things ought to be made to become.'

Thus have I heard: Once the Exalted One was dwelling near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, for the renunciation of indolence six things ought to be made to become. What six? The ever minding of the Buddha, the ever minding of Dhamma, the ever minding of the Order, the ever minding of virtue, the ever minding of liberality, the ever minding of the devas.' Monks, for the renunciation of indolence these six things ought to be made to become.'

Thus have I heard: Once the Exalted One was dwelling near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, for the renunciation of indolence six things ought to be made to become. What six? The thought of impermanence, the thought of the ill therein, the thought of there being no self in ill, the thought of renunciation, the thought of dispassion the thought of ending. Monks, for the renunciation of indolence these six things ought to be made to become.'

THUS have I heard: Once the Exalted One was dwelling near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, these seven things are unprofitable for a lay disciple. What seven? He fails to see the monks; neglects to hear Sad'Dhamma; trains not in more-virtue; puts little trust in elder, novice or mid-term monk; with critical mind, seeking faults, hears Dhamma; seeks a gift-worthy outside the Order and there first serves. Verily, monks, these seven things are unprofitable for a lay-disciple. "Monks, these seven things are profitable for a lay-disciple. What seven? He does not fail to see the monks; he does not neglect to hear Sad'Dhamma; he trains in more-virtue; he puts trust in elder, novice or mid-term monk; not with critical mind, seeking faults, he hears Dhamma; he seeks a gift-worthy inside the Order and there first serves. Verily, monks, these seven things are profitable for a lay-disciple. Who fails to see the man in whom the self nor Ariyan Dhamma hears,' Nor in more-virtue trains, whose trust in monks Groweth not more and more, who fain would list With carping mind to Sad'Dhamma, who seeks Outside some gift-worthy and even there As lay-disciple his first service doing: These seven well taught things that cause decline Who practises in Sad'Dhamma declines. Whoso ne'er fails to see self-cultured men, Hears Ariyan Dhamma, in more-virtue trains, Whose trust in monks grows ever more and more, Who lists not to Sad'Dhamma carpingly, Nor seeks outside one gift-worthy, but those Within as lay-disciple firstly serves: These seven taught things that never cause declir Who follows in Sad'Dhamma ne'er declines.' THUS have I heard: Once the Exalted One was dwelling near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park; and there he addressed the monks, saying: "Monks." 'Yes, lord,' they replied; and the Exalted One said: "Monks, these seven things are backslidings for a lay disciple. What seven? He fails to see the monks; neglects to hear Sad'Dhamma; trains not in more-virtue; puts little trust in elder, novice or mid-term monk; with critical mind, seeking faults, hears Dhamma; seeks a gift-worthy outside the Order and there first serves. Verily, monks, these seven things are backslidings for a lay-disciple. "Monks, these seven things are progress for a lay-disciple. What seven? He does not fail to see the monks; he does not neglect to hear Sad'Dhamma; he trains in more-virtue; he puts trust in elder, novice or mid-term monk; not with critical mind, seeking faults, he hears Dhamma; he seeks a gift-worthy inside the Order and there first serves. Verily, monks, these seven things are progress for a lay-disciple. Who fails to see the man in whom the self nor Ariyan Dhamma hears,' Nor in more-virtue trains, whose trust in monks Groweth not more and more, who fain would list With carping mind to Sad'Dhamma, who seeks Outside some gift-worthy and even there As lay-disciple his first service doing: These seven well taught things that cause decline Who practises in Sad'Dhamma declines. Whoso ne'er fails to see self-cultured men, Hears Ariyan Dhamma, in more-virtue trains, Whose trust in monks grows ever more and more, Who lists not to Sad'Dhamma carpingly, Nor seeks outside one gift-worthy, but those Within as lay-disciple firstly serves: These seven taught things that never cause declir Who follows in Sad'Dhamma ne'er declines.'

'Monks, by the breaking up of seven conditions, one becomes a monk. Of what seven? The view of individuality is broken up; perplexity is broken up; the delusion that virtue and ritual suffice is broken up; lust is broken up; hatred is broken up; infatuation is broken up; and conceit is broken up. Monks, by the breaking up of these seven conditions, one becomes a monk.'

• [ ed1 ] Hare gives no nidanas for any of the following suttas. The Pali gives E VAṂ M E S UTAṂ. Ekaṃ samayaṃ Bhagavā Sāvatthiyaṃ viharati.|| ||
• [ 1 ] Here, and in the following auttas, there is a play on the words, which is to be found elsewhere, both in Canonical and Commentarial literature, and which it is impossible to render in translation. Thus here the punning words are bhinnattā and bhikkhu, which are etymologically no more allied than are broken and brother; cf. K.S. v, 147 n.; Nd. 1 70; Nd. 2 477. Conditions = dhammā.
• [ 2 ] See K.S. iii, 86 n.

'Monks, by the quieting of seven conditions, one becomes a recluse. Of what seven? The view of individuality is quieted; perplexity is quieted; the delusion that virtue and ritual suffice is quieted; lust is quieted; hatred is quieted; infatuation is quieted; and conceit is quieted. Monks, by the quieting up of these seven conditions, one becomes a monk.'

• [ 3 ] Samitatta and samaṇa, see Dhp. 265; S.B.E. x, 66; [? pg 65?] Nd. 1 265.
• [ ed2 ] The PTS Text abbreviates suttas 82-87 giving only the first line. For sutta 88 it provides the complete sutta altering the term in the formula correspondingly. Hare follows the PTS exactly. The BJT Pali expands repeating the formula of sutta 81 for each which is clearly a mistake. I have fully expanded the Pali and Hare's translation altering the terms throughout using his vocabulary for Hare's translation.

'Monks, by the rejection of seven conditions, one becomes a brahman. Of what seven? The view of individuality is rejected; perplexity is rejected; the delusion that virtue and ritual suffice is rejected; lust is rejected; hatred is rejected; infatuation is rejected; and conceit is rejected. Monks, by the rejecting of these seven conditions, one becomes a brahman.'

• [ 4 ] Bāhitatta and brāhmaṇa; see Sn. 519; Vin. i, 3; Ud. 3; Dhp. 388; Mil. 225; Nd. 2 464.

'Monks, by the purging of seven conditions, one becomes a purified man. Of what seven? The view of individuality is purged; perplexity is purged; the delusion that virtue and ritual suffice is purged; lust is purged; hatred is purged; infatuation is purged; and conceit is purged. Monks, by the purging of these seven conditions, one becomes purified man.'

• [ 5 ] Nissuttatta and sotthika; see M. i, 280.

'Monks, by the washing away of seven conditions, one becomes a cleansed man. Of what seven? The view of individuality is washed away; perplexity is washed away; the delusion that virtue and ritual suffice is washed away; lust is washed away; hatred is washed away; infatuation is washed away; and conceit is washed away. Monks, by the washing away of these seven conditions, one becomes a cleansed man.'

• [ 6 ] Niṇhātatta and nahātaka; see Sn. 521; SnA. 428: Ninhāya dhovitvā; cf. Sn. 646; Dhp. 422.

'Monks, by the understanding of seven conditions, one becomes perfect in knowledge. Of what seven? The view of individuality is understood; perplexity is understood; the delusion that virtue and ritual suffice is understood; lust is understood; hatred is understood; infatuation is understood; and conceit is understood. Monks, by the understanding of these seven conditions, one becomes perfect in knowledge.'

• [ 7 ] Viditatta and vedagū; see Sn. 1060; cf. Vin. i, 3.

'Monks, by the slaying - as an enemy - of seven conditions, one becomes an Ariyan. Of what seven? The view of individuality is slain; perplexity is slain; the delusion that virtue and ritual suffice is slain; lust is slain; hatred is slain; infatuation is slain; and conceit is slain. Monks, by the slaying of these seven conditions, one becomes an Ariyan.'

• [ 8 ] Arīhatatta and ariya; P.E.D. observes that this is to be omitted. At M. i, 280 the definition of both ariya and arahā is the same, viz. Ārakā'ssa honti pāpakā. Trenckner gives no other reading at 553. At D.A. i, 146 on arahaṃ we read: ārakattā arīnaṃ arānañca hatattā paccayādīnaṃ arahattā pāpakaraṇe rahābhāva. Besides, its inclusion makes up the ten suttas for the chapter. Cf. Expositor 452; Vv.A. 106.

'Monks, by warding off seven conditions, one becomes an Arahant. Of what seven? The view of individuality is warded off; perplexity is warded off; the delusion that virtue and ritual suffice is warded off; lust is warded off; hatred is warded off; infatuation is warded off; and conceit is warded off. Monks, by the warding off of these seven conditions, one becomes an Arahant.'

• [ 9 ] Ārakatta and arahā.

'Monks, there are seven bad qualities. What seven? Unbelief, lack of conscientiousness, of fear of blame, of learning, indolence, carelessness in attention and want of wisdom. Verily, monks, these are the seven bad qualities.'

'Monks, there are these seven good qualities. What seven? Faith, conscientiousness, fear of blame, learning, strenuous energy, mindfulness and wisdom. Verily, monks, these are the seven good qualities.'

• [ 10 ] Cf. M. iii, 21; above, p. 71 ff.

'Monks, there are these seven persons, worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. What seven? Monks, herein a monk abides seeing the impermanence of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He by destroying the cankers, he enters and abides in the cankerless mind-emancipation, wisdom-emancipation, here and now, realizing it himself by knowledge; attains emancipation eve in this life. This then monks, is the first person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the impermanence of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. This one attains emancipation and death at the same time. This then monks, is the second person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the impermanence of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He destroys the five lower fetters and becomes completely cool after an interval. This then monks, is the third person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the impermanence of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool after lessening his period. This then monks, is the fourth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the impermanence of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool without (karmic) residue. This then monks, is the fifth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the impermanence of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool with some (karmic) residue. This then monks, is the sixth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the impermanence of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes part of the upward stream, bound for the highest. This then monks, is the seventh person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Monks, these are the seven.

'Monks, there are these seven persons, worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. What seven? Monks, herein a monk abides seeing the ill of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He by destroying the cankers, he enters and abides in the cankerless mind-emancipation, wisdom-emancipation, here and now, realizing it himself by knowledge; attains emancipation eve in this life. This then monks, is the first person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the ill of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. This one attains emancipation and death at the same time. This then monks, is the second person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the ill of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He destroys the five lower fetters and becomes completely cool after an interval. This then monks, is the third person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the ill of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool after lessening his period. This then monks, is the fourth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the ill of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool without (karmic) residue. This then monks, is the fifth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the ill of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool with some (karmic) residue. This then monks, is the sixth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the impermanence of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes part of the upward stream, bound for the highest. This then monks, is the seventh person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Monks, these are the seven.

'Monks, there are these seven persons, worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. What seven? Monks, herein a monk abides seeing the no self of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He by destroying the cankers, he enters and abides in the cankerless mind-emancipation, wisdom-emancipation, here and now, realizing it himself by knowledge; attains emancipation eve in this life. This then monks, is the first person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the no self of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. This one attains emancipation and death at the same time. This then monks, is the second person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the no self of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He destroys the five lower fetters and becomes completely cool after an interval. This then monks, is the third person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the no self of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool after lessening his period. This then monks, is the fourth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the no self of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool without (karmic) residue. This then monks, is the fifth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the no self of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool with some (karmic) residue. This then monks, is the sixth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the no self of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes part of the upward stream, bound for the highest. This then monks, is the seventh person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Monks, these are the seven.

'Monks, there are these seven persons, worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. What seven? Monks, herein a monk abides seeing the destruction of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He by destroying the cankers, he enters and abides in the cankerless mind-emancipation, wisdom-emancipation, here and now, realizing it himself by knowledge; attains emancipation eve in this life. This then monks, is the first person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the destruction of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. This one attains emancipation and death at the same time. This then monks, is the second person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the destruction of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He destroys the five lower fetters and becomes completely cool after an interval. This then monks, is the third person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the destruction of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool after lessening his period. This then monks, is the fourth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the destruction of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool without (karmic) residue. This then monks, is the fifth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the destruction of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool with some (karmic) residue. This then monks, is the sixth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the destruction of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes part of the upward stream, bound for the highest. This then monks, is the seventh person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Monks, these are the seven.

'Monks, there are these seven persons, worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. What seven? Monks, herein a monk abides seeing the decay of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He by destroying the cankers, he enters and abides in the cankerless mind-emancipation, wisdom-emancipation, here and now, realizing it himself by knowledge; attains emancipation eve in this life. This then monks, is the first person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the decay of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. This one attains emancipation and death at the same time. This then monks, is the second person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the decay of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He destroys the five lower fetters and becomes completely cool after an interval. This then monks, is the third person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the decay of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool after lessening his period. This then monks, is the fourth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the decay of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool without (karmic) residue. This then monks, is the fifth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the decay of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool with some (karmic) residue. This then monks, is the sixth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the decay of the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes part of the upward stream, bound for the highest. This then monks, is the seventh person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Monks, these are the seven.

[s.4nt.org: an7.96–an7.162 repeat this frame — 67 suttas condensed to this one.]

'Monks, there are these seven persons, worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. What seven? Monks, herein a monk abides seeing dispassion for the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He by destroying the cankers, he enters and abides in the cankerless mind-emancipation, wisdom-emancipation, here and now, realizing it himself by knowledge; attains emancipation eve in this life. This then monks, is the first person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing dispassion for the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. This one attains emancipation and death at the same time. This then monks, is the second person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing dispassion for the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He destroys the five lower fetters and becomes completely cool after an interval. This then monks, is the third person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing dispassion for the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool after lessening his period. This then monks, is the fourth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing dispassion for the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool without (karmic) residue. This then monks, is the fifth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing dispassion for the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool with some (karmic) residue. This then monks, is the sixth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing dispassion for the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes part of the upward stream, bound for the highest. This then monks, is the seventh person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Monks, these are the seven.

'Monks, there are these seven persons, worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. What seven? Monks, herein a monk abides seeing the impermanence of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He by destroying the cankers, he enters and abides in the cankerless mind-emancipation, wisdom-emancipation, here and now, realizing it himself by knowledge; attains emancipation eve in this life. This then monks, is the first person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the impermanence of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. This one attains emancipation and death at the same time. This then monks, is the second person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the impermanence of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He destroys the five lower fetters and becomes completely cool after an interval. This then monks, is the third person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the impermanence of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool after lessening his period. This then monks, is the fourth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the impermanence of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool without (karmic) residue. This then monks, is the fifth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the impermanence of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool with some (karmic) residue. This then monks, is the sixth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the impermanence of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes part of the upward stream, bound for the highest. This then monks, is the seventh person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Monks, these are the seven. 'Monks, there are these seven persons, worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. What seven? Monks, herein a monk abides seeing the ill of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He by destroying the cankers, he enters and abides in the cankerless mind-emancipation, wisdom-emancipation, here and now, realizing it himself by knowledge; attains emancipation eve in this life. This then monks, is the first person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the ill of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. This one attains emancipation and death at the same time. This then monks, is the second person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the ill of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He destroys the five lower fetters and becomes completely cool after an interval. This then monks, is the third person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the ill of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool after lessening his period. This then monks, is the fourth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the ill of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool without (karmic) residue. This then monks, is the fifth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the ill of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool with some (karmic) residue. This then monks, is the sixth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the impermanence of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes part of the upward stream, bound for the highest. This then monks, is the seventh person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Monks, these are the seven. 'Monks, there are these seven persons, worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. What seven? Monks, herein a monk abides seeing the no self of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He by destroying the cankers, he enters and abides in the cankerless mind-emancipation, wisdom-emancipation, here and now, realizing it himself by knowledge; attains emancipation eve in this life. This then monks, is the first person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the no self of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. This one attains emancipation and death at the same time. This then monks, is the second person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the no self of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He destroys the five lower fetters and becomes completely cool after an interval. This then monks, is the third person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the no self of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool after lessening his period. This then monks, is the fourth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the no self of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool without (karmic) residue. This then monks, is the fifth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the no self of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool with some (karmic) residue. This then monks, is the sixth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the no self of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes part of the upward stream, bound for the highest. This then monks, is the seventh person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Monks, these are the seven. 'Monks, there are these seven persons, worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. What seven? Monks, herein a monk abides seeing the destruction of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He by destroying the cankers, he enters and abides in the cankerless mind-emancipation, wisdom-emancipation, here and now, realizing it himself by knowledge; attains emancipation eve in this life. This then monks, is the first person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the destruction of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. This one attains emancipation and death at the same time. This then monks, is the second person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the destruction of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He destroys the five lower fetters and becomes completely cool after an interval. This then monks, is the third person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the destruction of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool after lessening his period. This then monks, is the fourth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the destruction of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool without (karmic) residue. This then monks, is the fifth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the destruction of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool with some (karmic) residue. This then monks, is the sixth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the destruction of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes part of the upward stream, bound for the highest. This then monks, is the seventh person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Monks, these are the seven. 'Monks, there are these seven persons, worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. What seven? Monks, herein a monk abides seeing the decay of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He by destroying the cankers, he enters and abides in the cankerless mind-emancipation, wisdom-emancipation, here and now, realizing it himself by knowledge; attains emancipation eve in this life. This then monks, is the first person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the decay of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. This one attains emancipation and death at the same time. This then monks, is the second person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the decay of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He destroys the five lower fetters and becomes completely cool after an interval. This then monks, is the third person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the decay of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool after lessening his period. This then monks, is the fourth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the decay of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool without (karmic) residue. This then monks, is the fifth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the decay of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool with some (karmic) residue. This then monks, is the sixth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the decay of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes part of the upward stream, bound for the highest. This then monks, is the seventh person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Monks, these are the seven. 'Monks, there are these seven persons, worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. What seven? Monks, herein a monk abides seeing dispassion for the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He by destroying the cankers, he enters and abides in the cankerless mind-emancipation, wisdom-emancipation, here and now, realizing it himself by knowledge; attains emancipation eve in this life. This then monks, is the first person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing dispassion for the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. This one attains emancipation and death at the same time. This then monks, is the second person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing dispassion for the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He destroys the five lower fetters and becomes completely cool after an interval. This then monks, is the third person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing dispassion for the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool after lessening his period. This then monks, is the fourth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing dispassion for the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool without (karmic) residue. This then monks, is the fifth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing dispassion for the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool with some (karmic) residue. This then monks, is the sixth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing dispassion for the eye conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes part of the upward stream, bound for the highest. This then monks, is the seventh person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Monks, these are the seven. 'Monks, there are these seven persons, worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. What seven? Monks, herein a monk abides seeing the ending of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He by destroying the cankers, he enters and abides in the cankerless mind-emancipation, wisdom-emancipation, here and now, realizing it himself by knowledge; attains emancipation eve in this life. This then monks, is the first person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the ending of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. This one attains emancipation and death at the same time. This then monks, is the second person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the ending of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He destroys the five lower fetters and becomes completely cool after an interval. This then monks, is the third person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the ending of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool after lessening his period. This then monks, is the fourth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the ending of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool without (karmic) residue. This then monks, is the fifth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the ending of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool with some (karmic) residue. This then monks, is the sixth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing the ending of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes part of the upward stream, bound for the highest. This then monks, is the seventh person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Monks, these are the seven. 'Monks, there are these seven persons, worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. What seven? Monks, herein a monk abides seeing renunciation of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He by destroying the cankers, he enters and abides in the cankerless mind-emancipation, wisdom-emancipation, here and now, realizing it himself by knowledge; attains emancipation eve in this life. This then monks, is the first person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing renunciation of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. This one attains emancipation and death at the same time. This then monks, is the second person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing renunciation of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He destroys the five lower fetters and becomes completely cool after an interval. This then monks, is the third person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing renunciation of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool after lessening his period. This then monks, is the fourth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing renunciation of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool without (karmic) residue. This then monks, is the fifth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing renunciation of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes completely cool with some (karmic) residue. This then monks, is the sixth person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Again, monks, a monk abides seeing renunciation of odours conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it by wisdom. He becomes part of the upward stream, bound for the highest. This then monks, is the seventh person worthy of offerings, worthy of gifts, worthy of oblations, the world's peerless field for merit. Monks, these are the seven. And following the above suttas as pattern, for: Impermanance in Respect of Tangibles Ill in Respect of Tangibles No Self in Respect of Tangibles Destruction in Respect of Tangibles Decay in Respect of Tangibles Dispassion in Respect of Tangibles Ending in Respect of Tangibles Renunciation in Respect of Tangibles Impermanance in Respect of Mental States Ill in Respect of Mental States No Self in Respect of Mental States Destruction in Respect of Mental States Decay in Respect of Mental States Dispassion in Respect of Mental States Ending in Respect of Mental States Renunciation in Respect of Mental States Impermanance in Respect of Visual Consciousness Ill in Respect of Visual Consciousness No Self in Respect of Visual Consciousness Destruction in Respect of Visual Consciousness Decay in Respect of Visual Consciousness Dispassion in Respect of Visual Consciousness Ending in Respect of Visual Consciousness Renunciation in Respect of Visual Consciousness Impermanance in Respect of Auditory Consciousness Ill in Respect of Auditory Consciousness No Self in Respect of Auditory Consciousness Destruction in Respect of Auditory Consciousness Decay in Respect of Auditory Consciousness Dispassion in Respect of Auditory Consciousness Ending in Respect of Auditory Consciousness Renunciation in Respect of Auditory Consciousness Impermanance in Respect of Olfactory Consciousness Ill in Respect of Olfactory Consciousness No Self in Respect of Olfactory Consciousness Destruction in Respect of Olfactory Consciousness Decay in Respect of Olfactory Consciousness Dispassion in Respect of Olfactory Consciousness Ending in Respect of Olfactory Consciousness Renunciation in Respect of Olfactory Consciousness Impermanance in Respect of Gustatory Consciousness Ill in Respect of Gustatory Consciousness No Self in Respect of Gustatory Consciousness Destruction in Respect of Gustatory Consciousness Decay in Respect of Gustatory Consciousness Dispassion in Respect of Gustatory Consciousness Ending in Respect of Gustatory Consciousness Renunciation in Respect of Gustatory Consciousness Impermanance in Respect of Tactile Consciousness Ill in Respect of Tactile Consciousness No Self in Respect of Tactile Consciousness Destruction in Respect of Tactile Consciousness Decay in Respect of Tactile Consciousness Dispassion in Respect of Tactile Consciousness Ending in Respect of Tactile Consciousness Renunciation in Respect of Tactile Consciousness Impermanance in Respect of Representative Cognition Ill in Respect of Representative Cognition No Self in Respect of Representative Cognition Destruction in Respect of Representative Cognition Decay in Respect of Representative Cognition Dispassion in Respect of Representative Cognition Ending in Respect of Representative Cognition Renunciation in Respect of Representative Cognition Impermanance in Respect of Visual Contact Ill in Respect of Visual Contact No Self in Respect of Visual Contact Destruction in Respect of Visual Contact Decay in Respect of Visual Contact Dispassion in Respect of Visual Contact Ending in Respect of Visual Contact Renunciation in Respect of Visual Contact Impermanance in Respect of Auditory Contact Ill in Respect of Auditory Contact No Self in Respect of Auditory Contact Destruction in Respect of Auditory Contact Decay in Respect of Auditory Contact Dispassion in Respect of Auditory Contact Ending in Respect of Auditory Contact Renunciation in Respect of Auditory Contact Impermanance in Respect of Olfactory Contact Ill in Respect of Olfactory Contact No Self in Respect of Olfactory Contact Destruction in Respect of Olfactory Contact Decay in Respect of Olfactory Contact Dispassion in Respect of Olfactory Contact Ending in Respect of Olfactory Contact Renunciation in Respect of Olfactory Contact Impermanance in Respect of Gustatory Contact Ill in Respect of Gustatory Contact No Self in Respect of Gustatory Contact Destruction in Respect of Gustatory Contact Decay in Respect of Gustatory Contact Dispassion in Respect of Gustatory Contact Ending in Respect of Gustatory Contact Renunciation in Respect of Gustatory Contact Impermanance in Respect of Tactile Contact Ill in Respect of Tactile Contact No Self in Respect of Tactile Contact Destruction in Respect of Tactile Contact Decay in Respect of Tactile Contact Dispassion in Respect of Tactile Contact Ending in Respect of Tactile Contact Renunciation in Respect of Tactile Contact Impermanance in Respect of Mental Contact Ill in Respect of Mental Contact No Self in Respect of Mental Contact Destruction in Respect of Mental Contact Decay in Respect of Mental Contact Dispassion in Respect of Mental Contact Ending in Respect of Mental Contact Renunciation in Respect of Mental Contact Impermanance in Respect of Feelings Sprung from Visual Contact Ill in Respect of Feelings Sprung from Visual Contact No Self in Respect of Feelings Sprung from Visual Contact Destruction in Respect of Feelings Sprung from Visual Contact Decay in Respect of Feelings Sprung from Visual Contact Dispassion in Respect of Feelings Sprung from Visual Contact Ending in Respect of Feelings Sprung from Visual Contact Renunciation in Respect of Feelings Sprung from Visual Contact Impermanance in Respect of Feelings Sprung from Auditory Contact Ill in Respect of Feelings Sprung from Auditory Contact No Self in Respect of Feelings Sprung from Auditory Contact Destruction in Respect of Feelings Sprung from Auditory Contact Decay in Respect of Feelings Sprung from Auditory Contact Dispassion in Respect of Feelings Sprung from Auditory Contact Ending in Respect of Feelings Sprung from Auditory Contact Renunciation in Respect of Feelings Sprung from Auditory Contact Impermanance in Respect of Feelings Sprung from Olfactory Contact Ill in Respect of Feelings Sprung from Olfactory Contact No Self in Respect of Feelings Sprung from Olfactory Contact Destruction in Respect of Feelings Sprung from Olfactory Contact Decay in Respect of Feelings Sprung from Olfactory Contact Dispassion in Respect of Feelings Sprung from Olfactory Contact Ending in Respect of Feelings Sprung from Olfactory Contact Renunciation in Respect of Feelings Sprung from Olfactory Contact Impermanance in Respect of Feelings Sprung from Gustatory Contact Ill in Respect of Feelings Sprung from Gustatory Contact No Self in Respect of Feelings Sprung from Gustatory Contact Destruction in Respect of Feelings Sprung from Gustatory Contact Decay in Respect of Feelings Sprung from Gustatory Contact Dispassion in Respect of Feelings Sprung from Gustatory Contact Ending in Respect of Feelings Sprung from Gustatory Contact Renunciation in Respect of Feelings Sprung from Gustatory Contact Impermanance in Respect of Feelings Sprung from Tactile Contact Ill in Respect of Feelings Sprung from Tactile Contact No Self in Respect of Feelings Sprung from Tactile Contact Destruction in Respect of Feelings Sprung from Tactile Contact Decay in Respect of Feelings Sprung from Tactile Contact Dispassion in Respect of Feelings Sprung from Tactile Contact Ending in Respect of Feelings Sprung from Tactile Contact Renunciation in Respect of Feelings Sprung from Tactile Contact Impermanance in Respect of Feelings Sprung from Mental Contact Ill in Respect of Feelings Sprung from Mental Contact No Self in Respect of Feelings Sprung from Mental Contact Destruction in Respect of Feelings Sprung from Mental Contact Decay in Respect of Feelings Sprung from Mental Contact Dispassion in Respect of Feelings Sprung from Mental Contact Ending in Respect of Feelings Sprung from Mental Contact Renunciation in Respect of Feelings Sprung from Mental Contact Impermanance in Respect of Perceptions Sprung from Visual Contact Ill in Respect of Perceptions Sprung from Visual Contact No Self in Respect of Perceptions Sprung from Visual Contact Destruction in Respect of Perceptions Sprung from Visual Contact Decay in Respect of Perceptions Sprung from Visual Contact Dispassion in Respect of Perceptions Sprung from Visual Contact Ending in Respect of Perceptions Sprung from Visual Contact Renunciation in Respect of Perceptions Sprung from Visual Contact Impermanance in Respect of Perceptions Sprung from Auditory Contact Ill in Respect of Perceptions Sprung from Auditory Contact No Self in Respect of Perceptions Sprung from Auditory Contact Destruction in Respect of Perceptions Sprung from Auditory Contact Decay in Respect of Perceptions Sprung from Auditory Contact Dispassion in Respect of Perceptions Sprung from Auditory Contact Ending in Respect of Perceptions Sprung from Auditory Contact Renunciation in Respect of Perceptions Sprung from Auditory Contact Impermanance in Respect of Perceptions Sprung from Olfactory Contact Ill in Respect of Perceptions Sprung from Olfactory Contact No Self in Respect of Perceptions Sprung from Olfactory Contact Destruction in Respect of Perceptions Sprung from Olfactory Contact Decay in Respect of Perceptions Sprung from Olfactory Contact Dispassion in Respect of Perceptions Sprung from Olfactory Contact Ending in Respect of Perceptions Sprung from Olfactory Contact Renunciation in Respect of Perceptions Sprung from Olfactory Contact Impermanance in Respect of Perceptions Sprung from Gustatory Contact Ill in Respect of Perceptions Sprung from Gustatory Contact No Self in Respect of Perceptions Sprung from Gustatory Contact Destruction in Respect of Perceptions Sprung from Gustatory Contact Decay in Respect of Perceptions Sprung from Gustatory Contact Dispassion in Respect of Perceptions Sprung from Gustatory Contact Ending in Respect of Perceptions Sprung from Gustatory Contact Renunciation in Respect of Perceptions Sprung from Gustatory Contact Impermanance in Respect of Perceptions Sprung from Tactile Contact Ill in Respect of Perceptions Sprung from Tactile Contact No Self in Respect of Perceptions Sprung from Tactile Contact Destruction in Respect of Perceptions Sprung from Tactile Contact Decay in Respect of Perceptions Sprung from Tactile Contact Dispassion in Respect of Perceptions Sprung from Tactile Contact Ending in Respect of Perceptions Sprung from Tactile Contact Renunciation in Respect of Perceptions Sprung from Tactile Contact Impermanance in Respect of Perceptions Sprung from Mental Contact Ill in Respect of Perceptions Sprung from Mental Contact No Self in Respect of Perceptions Sprung from Mental Contact Destruction in Respect of Perceptions Sprung from Mental Contact Decay in Respect of Perceptions Sprung from Mental Contact Dispassion in Respect of Perceptions Sprung from Mental Contact Ending in Respect of Perceptions Sprung from Mental Contact Renunciation in Respect of Perceptions Sprung from Mental Contact Impermanance in Respect of Intentions Sprung from Visual Contact Ill in Respect of Intentions Sprung from Visual Contact No Self in Respect of Intentions Sprung from Visual Contact Destruction in Respect of Intentions Sprung from Visual Contact Decay in Respect of Intentions Sprung from Visual Contact Dispassion in Respect of Intentions Sprung from Visual Contact Ending in Respect of Intentions Sprung from Visual Contact Renunciation in Respect of Intentions Sprung from Visual Contact Impermanance in Respect of Intentions Sprung from Auditory Contact Ill in Respect of Intentions Sprung from Auditory Contact No Self in Respect of Intentions Sprung from Auditory Contact Destruction in Respect of Intentions Sprung from Auditory Contact Decay in Respect of Intentions Sprung from Auditory Contact Dispassion in Respect of Intentions Sprung from Auditory Contact Ending in Respect of Intentions Sprung from Auditory Contact Renunciation in Respect of Intentions Sprung from Auditory Contact Impermanance in Respect of Intentions Sprung from Olfactory Contact Ill in Respect of Intentions Sprung from Olfactory Contact No Self in Respect of Intentions Sprung from Olfactory Contact Destruction in Respect of Intentions Sprung from Olfactory Contact Decay in Respect of Intentions Sprung from Olfactory Contact Dispassion in Respect of Intentions Sprung from Olfactory Contact Ending in Respect of Intentions Sprung from Olfactory Contact Renunciation in Respect of Intentions Sprung from Olfactory Contact Impermanance in Respect of Intentions Sprung from Gustatory Contact Ill in Respect of Intentions Sprung from Gustatory Contact No Self in Respect of Intentions Sprung from Gustatory Contact Destruction in Respect of Intentions Sprung from Gustatory Contact Decay in Respect of Intentions Sprung from Gustatory Contact Dispassion in Respect of Intentions Sprung from Gustatory Contact Ending in Respect of Intentions Sprung from Gustatory Contact Renunciation in Respect of Intentions Sprung from Gustatory Contact Impermanance in Respect of Intentions Sprung from Tactile Contact Ill in Respect of Intentions Sprung from Tactile Contact No Self in Respect of Intentions Sprung from Tactile Contact Destruction in Respect of Intentions Sprung from Tactile Contact Decay in Respect of Intentions Sprung from Tactile Contact Dispassion in Respect of Intentions Sprung from Tactile Contact Ending in Respect of Intentions Sprung from Tactile Contact Renunciation in Respect of Intentions Sprung from Tactile Contact Impermanance in Respect of Intentions Sprung from Mental Contact Ill in Respect of Intentions Sprung from Mental Contact No Self in Respect of Intentions Sprung from Mental Contact Destruction in Respect of Intentions Sprung from Mental Contact Decay in Respect of Intentions Sprung from Mental Contact Dispassion in Respect of Intentions Sprung from Mental Contact Ending in Respect of Intentions Sprung from Mental Contact Renunciation in Respect of Intentions Sprung from Mental Contact Impermanance in Respect of Cravings Sprung from Visual Contact Ill in Respect of Cravings Sprung from Visual Contact No Self in Respect of Cravings Sprung from Visual Contact Destruction in Respect of Cravings Sprung from Visual Contact Decay in Respect of Cravings Sprung from Visual Contact Dispassion in Respect of Cravings Sprung from Visual Contact Ending in Respect of Cravings Sprung from Visual Contact Renunciation in Respect of Cravings Sprung from Visual Contact Impermanance in Respect of Cravings Sprung from Auditory Contact Ill in Respect of Cravings Sprung from Auditory Contact No Self in Respect of Cravings Sprung from Auditory Contact Destruction in Respect of Cravings Sprung from Auditory Contact Decay in Respect of Cravings Sprung from Auditory Contact Dispassion in Respect of Cravings Sprung from Auditory Contact Ending in Respect of Cravings Sprung from Auditory Contact Renunciation in Respect of Cravings Sprung from Auditory Contact Impermanance in Respect of Cravings Sprung from Olfactory Contact Ill in Respect of Cravings Sprung from Olfactory Contact No Self in Respect of Cravings Sprung from Olfactory Contact Destruction in Respect of Cravings Sprung from Olfactory Contact Decay in Respect of Cravings Sprung from Olfactory Contact Dispassion in Respect of Cravings Sprung from Olfactory Contact Ending in Respect of Cravings Sprung from Olfactory Contact Renunciation in Respect of Cravings Sprung from Olfactory Contact Impermanance in Respect of Cravings Sprung from Gustatory Contact Ill in Respect of Cravings Sprung from Gustatory Contact No Self in Respect of Cravings Sprung from Gustatory Contact Destruction in Respect of Cravings Sprung from Gustatory Contact Decay in Respect of Cravings Sprung from Gustatory Contact Dispassion in Respect of Cravings Sprung from Gustatory Contact Ending in Respect of Cravings Sprung from Gustatory Contact Renunciation in Respect of Cravings Sprung from Gustatory Contact Impermanance in Respect of Cravings Sprung from Tactile Contact Ill in Respect of Cravings Sprung from Tactile Contact No Self in Respect of Cravings Sprung from Tactile Contact Destruction in Respect of Cravings Sprung from Tactile Contact Decay in Respect of Cravings Sprung from Tactile Contact Dispassion in Respect of Cravings Sprung from Tactile Contact Ending in Respect of Cravings Sprung from Tactile Contact Renunciation in Respect of Cravings Sprung from Tactile Contact Impermanance in Respect of Cravings Sprung from Mental Contact Ill in Respect of Cravings Sprung from Mental Contact No Self in Respect of Cravings Sprung from Mental Contact Destruction in Respect of Cravings Sprung from Mental Contact Decay in Respect of Cravings Sprung from Mental Contact Dispassion in Respect of Cravings Sprung from Mental Contact Ending in Respect of Cravings Sprung from Mental Contact Renunciation in Respect of Cravings Sprung from Mental Contact Impermanance in Respect of Reflections Sprung from Visual Contact Ill in Respect of Reflections Sprung from Visual Contact No Self in Respect of Reflections Sprung from Visual Contact Destruction in Respect of Reflections Sprung from Visual Contact Decay in Respect of Reflections Sprung from Visual Contact Dispassion in Respect of Reflections Sprung from Visual Contact Ending in Respect of Reflections Sprung from Visual Contact Renunciation in Respect of Reflections Sprung from Visual Contact Impermanance in Respect of Reflections Sprung from Auditory Contact Ill in Respect of Reflections Sprung from Auditory Contact No Self in Respect of Reflections Sprung from Auditory Contact Destruction in Respect of Reflections Sprung from Auditory Contact Decay in Respect of Reflections Sprung from Auditory Contact Dispassion in Respect of Reflections Sprung from Auditory Contact Ending in Respect of Reflections Sprung from Auditory Contact Renunciation in Respect of Reflections Sprung from Auditory Contact Impermanance in Respect of Reflections Sprung from Olfactory Contact Ill in Respect of Reflections Sprung from Olfactory Contact No Self in Respect of Reflections Sprung from Olfactory Contact Destruction in Respect of Reflections Sprung from Olfactory Contact Decay in Respect of Reflections Sprung from Olfactory Contact Dispassion in Respect of Reflections Sprung from Olfactory Contact Ending in Respect of Reflections Sprung from Olfactory Contact Renunciation in Respect of Reflections Sprung from Olfactory Contact Impermanance in Respect of Reflections Sprung from Gustatory Contact Ill in Respect of Reflections Sprung from Gustatory Contact No Self in Respect of Reflections Sprung from Gustatory Contact Destruction in Respect of Reflections Sprung from Gustatory Contact Decay in Respect of Reflections Sprung from Gustatory Contact Dispassion in Respect of Reflections Sprung from Gustatory Contact Ending in Respect of Reflections Sprung from Gustatory Contact Renunciation in Respect of Reflections Sprung from Gustatory Contact Impermanance in Respect of Reflections Sprung from Tactile Contact Ill in Respect of Reflections Sprung from Tactile Contact No Self in Respect of Reflections Sprung from Tactile Contact Destruction in Respect of Reflections Sprung from Tactile Contact Decay in Respect of Reflections Sprung from Tactile Contact Dispassion in Respect of Reflections Sprung from Tactile Contact Ending in Respect of Reflections Sprung from Tactile Contact Renunciation in Respect of Reflections Sprung from Tactile Contact Impermanance in Respect of Reflections Sprung from Mental Contact Ill in Respect of Reflections Sprung from Mental Contact No Self in Respect of Reflections Sprung from Mental Contact Destruction in Respect of Reflections Sprung from Mental Contact Decay in Respect of Reflections Sprung from Mental Contact Dispassion in Respect of Reflections Sprung from Mental Contact Ending in Respect of Reflections Sprung from Mental Contact Renunciation in Respect of Reflections Sprung from Mental Contact Impermanance in Respect of Deliberations Sprung from Visual Contact Ill in Respect of Deliberations Sprung from Visual Contact No Self in Respect of Deliberations Sprung from Visual Contact Destruction in Respect of Deliberations Sprung from Visual Contact Decay in Respect of Deliberations Sprung from Visual Contact Dispassion in Respect of Deliberations Sprung from Visual Contact Ending in Respect of Deliberations Sprung from Visual Contact Renunciation in Respect of Deliberations Sprung from Visual Contact Impermanance in Respect of Deliberations Sprung from Auditory Contact Ill in Respect of Deliberations Sprung from Auditory Contact No Self in Respect of Deliberations Sprung from Auditory Contact Destruction in Respect of Deliberations Sprung from Auditory Contact Decay in Respect of Deliberations Sprung from Auditory Contact Dispassion in Respect of Deliberations Sprung from Auditory Contact Ending in Respect of Deliberations Sprung from Auditory Contact Renunciation in Respect of Deliberations Sprung from Auditory Contact Impermanance in Respect of Deliberations Sprung from Olfactory Contact Ill in Respect of Deliberations Sprung from Olfactory Contact No Self in Respect of Deliberations Sprung from Olfactory Contact Destruction in Respect of Deliberations Sprung from Olfactory Contact Decay in Respect of Deliberations Sprung from Olfactory Contact Dispassion in Respect of Deliberations Sprung from Olfactory Contact Ending in Respect of Deliberations Sprung from Olfactory Contact Renunciation in Respect of Deliberations Sprung from Olfactory Contact Impermanance in Respect of Deliberations Sprung from Gustatory Contact Ill in Respect of Deliberations Sprung from Gustatory Contact No Self in Respect of Deliberations Sprung from Gustatory Contact Destruction in Respect of Deliberations Sprung from Gustatory Contact Decay in Respect of Deliberations Sprung from Gustatory Contact Dispassion in Respect of Deliberations Sprung from Gustatory Contact Ending in Respect of Deliberations Sprung from Gustatory Contact Renunciation in Respect of Deliberations Sprung from Gustatory Contact Impermanance in Respect of Deliberations Sprung from Tactile Contact Ill in Respect of Deliberations Sprung from Tactile Contact No Self in Respect of Deliberations Sprung from Tactile Contact Destruction in Respect of Deliberations Sprung from Tactile Contact Decay in Respect of Deliberations Sprung from Tactile Contact Dispassion in Respect of Deliberations Sprung from Tactile Contact Ending in Respect of Deliberations Sprung from Tactile Contact Renunciation in Respect of Deliberations Sprung from Tactile Contact Impermanance in Respect of Deliberations Sprung from Mental Contact Ill in Respect of Deliberations Sprung from Mental Contact No Self in Respect of Deliberations Sprung from Mental Contact Destruction in Respect of Deliberations Sprung from Mental Contact Decay in Respect of Deliberations Sprung from Mental Contact Dispassion in Respect of Deliberations Sprung from Mental Contact Ending in Respect of Deliberations Sprung from Mental Contact Renunciation in Respect of Deliberations Sprung from Mental Contact Impermanance in Respect of The Body Aggregate Ill in Respect of The Body Aggregate No Self in Respect of The Body Aggregate Destruction in Respect of The Body Aggregate Decay in Respect of The Body Aggregate Dispassion in Respect of The Body Aggregate Ending in Respect of The Body Aggregate Renunciation in Respect of The Body Aggregate Impermanance in Respect of The Feelings Aggregate Ill in Respect of The Feelings Aggregate No Self in Respect of The Feelings Aggregate Destruction in Respect of The Feelings Aggregate Decay in Respect of The Feelings Aggregate Dispassion in Respect of The Feelings Aggregate Ending in Respect of The Feelings Aggregate Renunciation in Respect of The Feelings Aggregate Impermanance in Respect of The Perceptions Aggregate Ill in Respect of The Perceptions Aggregate No Self in Respect of The Perceptions Aggregate Destruction in Respect of The Perceptions Aggregate Decay in Respect of The Perceptions Aggregate Dispassion in Respect of The Perceptions Aggregate Ending in Respect of The Perceptions Aggregate Renunciation in Respect of The Perceptions Aggregate Impermanance in Respect of The Syntheses Aggregate Ill in Respect of The Syntheses Aggregate No Self in Respect of The Syntheses Aggregate Destruction in Respect of The Syntheses Aggregate Decay in Respect of The Syntheses Aggregate Dispassion in Respect of The Syntheses Aggregate Ending in Respect of The Syntheses Aggregate Renunciation in Respect of The Syntheses Aggregate Impermanance in The Consciousness Aggregate Ill in The Consciousness Aggregate No Self in The Consciousness Aggregate Destruction in The Consciousness Aggregate Decay in The Consciousness Aggregate Dispassion in The Consciousness Aggregate Ending in The Consciousness Aggregate Renunciation in The Consciousness Aggregate

THUS have I heard: "Monks, for the complete understanding of passion, seven qualities must be made-to-become. What seven? The part in awakening that is mindfulness; the part in awakening that is investigation of Dhamma; the part in awakening that is energy; the part in awakening that is zest; the part in awakening that is tranquillity; the part in awakening that is concentration; and the part in awakening that is poise. Monks, for the complete understanding of passion, these seven qualities must be cultivated.' THUS have I heard: "Monks, for the complete understanding of passion, seven qualities must be made-to-become. The thought of impermanence, of no self, of foulness, of danger, of abandoning, of dispassion, and of ending. Monks, for the complete understanding of passion, these seven qualities must be cultivated.' THUS have I heard: "Monks, for the complete understanding of passion, seven qualities must be made-to-become. The thought of foulness, of death, of revulsion from food, of disaffection for all worldly things, of impermanence, of ill in impermanence, and of no self in ill. Monks, for the complete understanding of passion, these seven qualities must be cultivated.' THUS have I heard: "Monks, for the comprehension ... the exhaustion ... the abandonment ... the destruction ... the decay of ... the freedom from desire for ... the cessation of ... the quittance ... the renunciation of passion, these three sets of seven qualities must be cultivated: The part in awakening that is mindfulness; the part in awakening that is investigation of Dhamma; the part in awakening that is energy; the part in awakening that is zest; the part in awakening that is tranquillity; the part in awakening that is concentration; and the part in awakening that is poise. The thought of impermanence, of no self, of foulness, of danger, of abandoning, of dispassion, and of ending. The thought of foulness, of death, of revulsion from food, of disaffection for all worldly things, of impermanence, of ill in impermanence, and of no self in ill. "Monks, for the comprehension ... the exhaustion ... the abandonment ... the destruction ... the decay of ... the freedom from desire for ... the cessation of ... the quittance ... the renunciation of passion, these three sets of seven qualities must be cultivated: THUS have I heard: "Monks, for the understanding ... comprehension ... the exhaustion ... the abandonment ... the destruction ... the decay of ... the freedom from desire for ... the cessation of ... the quittance ... the renunciation of hatred ... of illusion ... of anger ... of enmity ... of hypocrisy ... of malice ... of envy ... of avarice ... of deceit ... of craftiness ... of obstinacy ... of impetuosity ... of pride ... of arrogance ... of intoxication ... of indolence these three sets of seven qualities must be cultivated: The part in awakening that is mindfulness; the part in awakening that is investigation of Dhamma; the part in awakening that is energy; the part in awakening that is zest; the part in awakening that is tranquillity; the part in awakening that is concentration; and the part in awakening that is poise. The thought of impermanence, of no self, of foulness, of danger, of abandoning, of dispassion, and of ending. The thought of foulness, of death, of revulsion from food, of disaffection for all worldly things, of impermanence, of ill in impermanence, and of no self in ill. "Monks, for the understanding ... comprehension ... the exhaustion ... the abandonment ... the destruction ... the decay of ... the freedom from desire for ... the cessation of ... the quittance ... the renunciation of hatred ... of illusion ... of anger ... of enmity ... of hypocrisy ... of malice ... of envy ... of avarice ... of deceit ... of craftiness ... of obstinacy ... of impetuosity ... of pride ... of arrogance ... of intoxication ... of indolence these three sets of seven qualities must be cultivated. Thus spake the Exalted One and, glad at heart, those monks rejoiced in the word of the Blessed One.' THE SECTION OF SEVENS IS ENDED

• [ 1 ] See K.S. v, 51 ff. The text does not give the seven limbs in full. Above, § 24.
• [ 2 ] Above, p. 27; Dial. iii, 263; A. iii, 79; v, 309. See G.S. iii, 201 n.

THUS have I heard: Once the Exalted One was dwelling near Sāvatthī. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, for the complete understanding of passion, eight states must be made become. What eight? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Monks, for the complete understanding of passion these eight states must be made become.

Thus have I heard: Once the Exalted One was dwelling near Sāvatthī. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, for the complete understanding of passion, eight states must be made become. What eight? When, personally conscious of body, anyone sees forms exterior to himself, whether limited, lovely or ugly, he is thus conscious: "Having mastered them, I know, I see them." When, personally conscious of body, anyone sees forms exterior to himself, whether boundless, lovely or ugly, he is thus conscious: "Having mastered them, I know, I see them." When, personally unconscious of body, anyone sees forms exterior to himself, whether limited, lovely or ugly, he is thus conscious: "Having mastered them, I know, I see them." When, personally unconscious of body, anyone sees forms exterior to himself, whether boundless, lovely or ugly, he is thus conscious: "Having mastered them, I know, I see them." When, personally unconscious of body, anyone sees forms exterior to himself, blue, blue in colour, blue in appearance, reflecting blue, he is thus conscious: "Having mastered them, I know, I see them." When, personally unconscious of body, anyone sees forms exterior to himself, yellow, yellow in colour, yellow in appearance, reflecting yellow, he is thus conscious: "Having mastered them, I know, I see them." When, personally unconscious of body, anyone sees forms exterior to himself, red, red in colour, red in appearance, reflecting red, he is thus conscious: "Having mastered them, I know, I see them." When, personally unconscious of body, anyone sees forms exterior to himself, white, white in colour, white in appearance, reflecting white, he is thus conscious: "Having mastered them, I know, I see them." "Monks, for the complete understanding of passion, these eight states must be made become.

Thus have I heard: Once the Exalted One was dwelling near Sāvatthī. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, for the complete understanding of passion, eight states must be made become. What eight? Conscious of body, he sees forms. Personally unconscious of body, he sees forms exterior to himself. He applies himself to the thought: 'It is fair.' Passing wholly beyond all perception of form, by the disappearance of the perception of the sensory reactions, unattentive to the perception of the manifold, he enters and abides in the sphere of infinite space, thinking: 'Space is infinite.' By passing wholly beyond the sphere of infinite space, he enters and abides in the sphere of infinite consciousness, thinking: 'Consciousness is infinite.' By passing wholly beyond the sphere of infinite consciousness, he enters and abides in the sphere of nothingness, thinking: 'There is nothing.' By passing wholly beyond the sphere of nothingness, he enters and abides in the sphere of neither perception nor non-perception. By passing wholly beyond the sphere of neither perception nor non-perception, he enters and abides in the ending of perception and feeling. Monks, for the complete understanding of passion, these eight states must be made become."

Thus have I heard: Once the Exalted One was dwelling near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, a woman enslaves a man in eight ways. What eight? A woman enslaves a man by appearance, by laughter, by speech, by song, by tears, by attire, by garlands from the forest and by touch. Monks, in these eight ways a woman enslaves a man, and beings caught by these are verily caught as though in a snare.'

• [ 1 ] Vana-bhaṇgena. Comy. By presents of flowers and fruit, etc., from forests. See below, p. 291, n. 2, on bhaṇga.

Thus have I heard: Once the Exalted One was dwelling near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: 'Monks, a man enslaves a woman in eight ways. What eight? A man enslaves a woman by appearance, by laughter, by speech, by song, by tears, by attire, by garlands from the forest and by touch. Monks, in these eight ways a man enslaves a woman, and beings caught by these are verily caught as though in a snare.'

• [ ed1 ] Hare abbreviates with the note: (Repeat sutta 17, with changes for a man.) Here the sutta is reconstructed per his instructions. This however completely misses the double meanings of the words used for which see the Olds translation .

THUS have I heard: Once the Exalted One was dwelling near Sāvatthī. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, for the complete comprehension of passion, eight states must be made become. What eight? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Monks, for the complete comprehension of passion these eight states must be made become. Thus have I heard: Once the Exalted One was dwelling near Sāvatthī. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, for the complete comprehension of passion, eight states must be made become. What eight? When, personally conscious of body, anyone sees forms exterior to himself, whether limited, lovely or ugly, he is thus conscious: "Having mastered them, I know, I see them." When, personally conscious of body, anyone sees forms exterior to himself, whether boundless, lovely or ugly, he is thus conscious: "Having mastered them, I know, I see them." When, personally unconscious of body, anyone sees forms exterior to himself, whether limited, lovely or ugly, he is thus conscious: "Having mastered them, I know, I see them." When, personally unconscious of body, anyone sees forms exterior to himself, whether boundless, lovely or ugly, he is thus conscious: "Having mastered them, I know, I see them." When, personally unconscious of body, anyone sees forms exterior to himself, blue, blue in colour, blue in appearance, reflecting blue, he is thus conscious: "Having mastered them, I know, I see them." When, personally unconscious of body, anyone sees forms exterior to himself, yellow, yellow in colour, yellow in appearance, reflecting yellow, he is thus conscious: "Having mastered them, I know, I see them." When, personally unconscious of body, anyone sees forms exterior to himself, red, red in colour, red in appearance, reflecting red, he is thus conscious: "Having mastered them, I know, I see them." When, personally unconscious of body, anyone sees forms exterior to himself, white, white in colour, white in appearance, reflecting white, he is thus conscious: "Having mastered them, I know, I see them." "Monks, for the complete comprehension of passion, these eight states must be made become. Thus have I heard: Once the Exalted One was dwelling near Sāvatthī. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, for the complete comprehension of passion, eight states must be made become. What eight? Conscious of body, he sees forms. Personally unconscious of body, he sees forms exterior to himself. He applies himself to the thought: "It is fair." Passing wholly beyond all perception of form, by the disappearance of the perception of the sensory reactions, unattentive to the perception of the manifold, he enters and abides in the sphere of infinite space, thinking: "Space is infinite." By passing wholly beyond the sphere of infinite space, he enters and abides in the sphere of infinite consciousness, thinking: "Consciousness is infinite." By passing wholly beyond the sphere of infinite consciousness, he enters and abides in the sphere of nothingness, thinking: "There is nothing." By passing wholly beyond the sphere of nothingness, he enters and abides in the sphere of neither perception nor non-perception. By passing wholly beyond the sphere of neither perception nor non-perception, he enters and abides in the ending of perception and feeling. "Monks, for the complete comprehension of passion, these eight states must be made become.|| || [Following the pattern in the above three suttas:] 97: The exhaustion of Passion (a) 98: The exhaustion of Passion (b) 99: The exhaustion of Passion (c) 100: The abandonment of Passion (a) 101: The abandonment of Passion (b) 102: The abandonment of Passion (c) 103: The destruction of Passion (a) 104: The destruction of Passion (b) 105: The destruction of Passion (c) 106: The decay of Passion (a) 107: The decay of Passion (b) 108: The decay of Passion (c) 109: The freedom from desire for Passion (a) 110: The freedom from desire for Passion (b) 111: The freedom from desire for Passion (c) 112: The ending of Passion (a) 113: The ending of Passion (b) 114: The ending of Passion (c) 115: The quittance of Passion (a) 116: The quittance of Passion (b) 117: The quittance of Passion (c) 118: The renunciation of Passion (a) 119: The renunciation of Passion (b) 120: The renunciation of Passion (c)

THUS have I heard: Once the Exalted One was dwelling near Sāvatthī. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, for the complete understanding of hatred, eight states must be made become. What eight? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. "Monks, for the complete understanding of hatred these eight states must be made become. Thus have I heard: Once the Exalted One was dwelling near Sāvatthī. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, for the complete understanding of hatred, eight states must be made become. What eight? When, personally conscious of body, anyone sees forms exterior to himself, whether limited, lovely or ugly, he is thus conscious: "Having mastered them, I know, I see them." When, personally conscious of body, anyone sees forms exterior to himself, whether boundless, lovely or ugly, he is thus conscious: "Having mastered them, I know, I see them." When, personally unconscious of body, anyone sees forms exterior to himself, whether limited, lovely or ugly, he is thus conscious: "Having mastered them, I know, I see them." When, personally unconscious of body, anyone sees forms exterior to himself, whether boundless, lovely or ugly, he is thus conscious: "Having mastered them, I know, I see them." When, personally unconscious of body, anyone sees forms exterior to himself, blue, blue in colour, blue in appearance, reflecting blue, he is thus conscious: "Having mastered them, I know, I see them." When, personally unconscious of body, anyone sees forms exterior to himself, yellow, yellow in colour, yellow in appearance, reflecting yellow, he is thus conscious: "Having mastered them, I know, I see them." When, personally unconscious of body, anyone sees forms exterior to himself, red, red in colour, red in appearance, reflecting red, he is thus conscious: "Having mastered them, I know, I see them." When, personally unconscious of body, anyone sees forms exterior to himself, white, white in colour, white in appearance, reflecting white, he is thus conscious: "Having mastered them, I know, I see them." "Monks, for the complete understanding of hatred, these eight states must be made become. Thus have I heard: Once the Exalted One was dwelling near Sāvatthī. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, for the complete understanding of hatred, eight states must be made become. What eight? Conscious of body, he sees forms. Personally unconscious of body, he sees forms exterior to himself. He applies himself to the thought: "It is fair." Passing wholly beyond all perception of form, by the disappearance of the perception of the sensory reactions, unattentive to the perception of the manifold, he enters and abides in the sphere of infinite space, thinking: "Space is infinite." By passing wholly beyond the sphere of infinite space, he enters and abides in the sphere of infinite consciousness, thinking: "Consciousness is infinite." By passing wholly beyond the sphere of infinite consciousness, he enters and abides in the sphere of nothingness, thinking: "There is nothing." By passing wholly beyond the sphere of nothingness, he enters and abides in the sphere of neither perception nor non-perception. By passing wholly beyond the sphere of neither perception nor non-perception, he enters and abides in the ending of perception and feeling. "Monks, for the complete understanding of hatred, these eight states must be made become.|| || [Following the pattern in the above three suttas:] 124: The Comprehension of Hatred (a) 125: The Comprehension of Hatred (b) 126: The Comprehension of Hatred (c) 127: The Exhaustion of Hatred (a) 128: The Exhaustion of Hatred (b) 129: The Exhaustion of Hatred (c) 130: The Abandonment of Hatred (a) 131: The Abandonment of Hatred (b) 132: The Abandonment of Hatred (c) 133: The Destruction of Hatred (a) 134: The Destruction of Hatred (b) 135: The Destruction of Hatred (c) 136: The Decay of Hatred (a) 137: The Decay of Hatred (b) 138: The Decay of Hatred (c) 139: The Freedom from Desire for Hatred (a) 140: The Freedom from Desire for Hatred (b) 141: The Freedom from Desire for Hatred (c) 142: The Ending of Hatred (a) 143: The Ending of Hatred (b) 144: The Ending of Hatred (c) 145: The Quittance of Hatred (a) 146: The Quittance of Hatred (b) 147: The Quittance of Hatred (c) 148: The Renunciation of Hatred (a) 149: The Renunciation of Hatred (b) 150: The Renunciation of Hatred (c) 151: The Understanding of Illusion (a) 152: The Understanding of Illusion (b) 153: The Understanding of Illusion (c) 154: The Comprehension of Illusion (a) 155: The Comprehension of Illusion (b) 156: The Comprehension of Illusion (c) 157: The Exhaustion of Illusion (a) 158: The Exhaustion of Illusion (b) 159: The Exhaustion of Illusion (c) 160: The Abandonment of Illusion (a) 161: The Abandonment of Illusion (b) 162: The Abandonment of Illusion (c) 163: The Destruction of Illusion (a) 164: The Destruction of Illusion (b) 165: The Destruction of Illusion (c) 166: The Decay of Illusion (a) 167: The Decay of Illusion (b) 168: The Decay of Illusion (c) 169: The Freedom from Desire for Illusion (a) 170: The Freedom from Desire for Illusion (b) 171: The Freedom from Desire for Illusion (c) 172: The Ending of Illusion (a) 173: The Ending of Illusion (b) 174: The Ending of Illusion (c) 175: The Quittance of Illusion (a) 176: The Quittance of Illusion (b) 177: The Quittance of Illusion (c) 178: The Renunciation of Illusion (a) 179: The Renunciation of Illusion (b) 180: The Renunciation of Illusion (c) 181: The Understanding of Anger (a) 182: The Understanding of Anger (b) 183: The Understanding of Anger (c) 184: The Comprehension of Anger (a) 185: The Comprehension of Anger (b) 186: The Comprehension of Anger (c) 187: The Exhaustion of Anger (a) 188: The Exhaustion of Anger (b) 189: The Exhaustion of Anger (c) 190: The Abandonment of Anger (a) 191: The Abandonment of Anger (b) 192: The Abandonment of Anger (c) 193: The Destruction of Anger (a) 194: The Destruction of Anger (b) 195: The Destruction of Anger (c) 196: The Decay of Anger (a) 197: The Decay of Anger (b) 198: The Decay of Anger (c) 199: The Freedom from Desire for Anger (a) 200: The Freedom from Desire for Anger (b) 201: The Freedom from Desire for Anger (c) 202: The Ending of Anger (a) 203: The Ending of Anger (b) 204: The Ending of Anger (c) 205: The Quittance of Anger (a) 206: The Quittance of Anger (b) 207: The Quittance of Anger (c) 208: The Renunciation of Anger (a) 209: The Renunciation of Anger (b) 210: The Renunciation of Anger (c) 211: The Understanding of Enmity (a) 212: The Understanding of Enmity (b) 213: The Understanding of Enmity (c) 214: The Comprehension of Enmity (a) 215: The Comprehension of Enmity (b) 216: The Comprehension of Enmity (c) 217: The Exhaustion of Enmity (a) 218: The Exhaustion of Enmity (b) 219: The Exhaustion of Enmity (c) 220: The Abandonment of Enmity (a) 221: The Abandonment of Enmity (b) 222: The Abandonment of Enmity (c) 223: The Destruction of Enmity (a) 224: The Destruction of Enmity (b) 225: The Destruction of Enmity (c) 226: The Decay of Enmity (a) 227: The Decay of Enmity (b) 228: The Decay of Enmity (c) 229: The Freedom from Desire for Enmity (a) 230: The Freedom from Desire for Enmity (b) 231: The Freedom from Desire for Enmity (c) 232: The Ending of Enmity (a) 233: The Ending of Enmity (b) 234: The Ending of Enmity (c) 235: The Quittance of Enmity (a) 236: The Quittance of Enmity (b) 237: The Quittance of Enmity (c) 238: The Renunciation of Enmity (a) 239: The Renunciation of Enmity (b) 240: The Renunciation of Enmity (c) 241: The Understanding of Hypocrisy (a) 242: The Understanding of Hypocrisy (b) 243: The Understanding of Hypocrisy (c) 244: The Comprehension of Hypocrisy (a) 245: The Comprehension of Hypocrisy (b) 246: The Comprehension of Hypocrisy (c) 247: The Exhaustion of Hypocrisy (a) 248: The Exhaustion of Hypocrisy (b) 249: The Exhaustion of Hypocrisy (c) 250: The Abandonment of Hypocrisy (a) 251: The Abandonment of Hypocrisy (b) 252: The Abandonment of Hypocrisy (c) 253: The Destruction of Hypocrisy (a) 254: The Destruction of Hypocrisy (b) 255: The Destruction of Hypocrisy (c) 256: The Decay of Hypocrisy (a) 257: The Decay of Hypocrisy (b) 258: The Decay of Hypocrisy (c) 259: The Freedom from Desire for Hypocrisy (a) 260: The Freedom from Desire for Hypocrisy (b) 261: The Freedom from Desire for Hypocrisy (c) 262: The Ending of Hypocrisy (a) 263: The Ending of Hypocrisy (b) 264: The Ending of Hypocrisy (c) 265: The Quittance of Hypocrisy (a) 266: The Quittance of Hypocrisy (b) 267: The Quittance of Hypocrisy (c) 268: The Renunciation of Hypocrisy (a) 269: The Renunciation of Hypocrisy (b) 270: The Renunciation of Hypocrisy (c) 271: The Understanding of Malice (a) 272: The Understanding of Malice (b) 273: The Understanding of Malice (c) 274: The Comprehension of Malice (a) 275: The Comprehension of Malice (b) 276: The Comprehension of Malice (c) 277: The Exhaustion of Malice (a) 278: The Exhaustion of Malice (b) 279: The Exhaustion of Malice (c) 280: The Abandonment of Malice (a) 281: The Abandonment of Malice (b) 282: The Abandonment of Malice (c) 283: The Destruction of Malice (a) 284: The Destruction of Malice (b) 285: The Destruction of Malice (c) 286: The Decay of Malice (a) 287: The Decay of Malice (b) 288: The Decay of Malice (c) 289: The Freedom from Desire for Malice (a) 290: The Freedom from Desire for Malice (b) 291: The Freedom from Desire for Malice (c) 292: The Ending of Malice (a) 293: The Ending of Malice (b) 294: The Ending of Malice (c) 295: The Quittance of Malice (a) 296: The Quittance of Malice (b) 297: The Quittance of Malice (c) 298: The Renunciation of Malice (a) 299: The Renunciation of Malice (b) 300: The Renunciation of Malice (c) 301: The Understanding of Envy (a) 302: The Understanding of Envy (b) 303: The Understanding of Envy (c) 304: The Comprehension of Envy (a) 305: The Comprehension of Envy (b) 306: The Comprehension of Envy (c) 307: The Exhaustion of Envy (a) 308: The Exhaustion of Envy (b) 309: The Exhaustion of Envy (c) 310: The Abandonment of Envy (a) 311: The Abandonment of Envy (b) 312: The Abandonment of Envy (c) 313: The Destruction of Envy (a) 314: The Destruction of Envy (b) 315: The Destruction of Envy (c) 316: The Decay of Envy (a) 317: The Decay of Envy (b) 318: The Decay of Envy (c) 319: The Freedom from Desire for Envy (a) 320: The Freedom from Desire for Envy (b) 321: The Freedom from Desire for Envy (c) 322: The Ending of Envy (a) 323: The Ending of Envy (b) 324: The Ending of Envy (c) 325: The Quittance of Envy (a) 326: The Quittance of Envy (b) 327: The Quittance of Envy (c) 328: The Renunciation of Envy (a) 329: The Renunciation of Envy (b) 330: The Renunciation of Envy (c) 331: The Understanding of Avarice (a) 332: The Understanding of Avarice (b) 333: The Understanding of Avarice (c) 334: The Comprehension of Avarice (a) 335: The Comprehension of Avarice (b) 336: The Comprehension of Avarice (c) 337: The Exhaustion of Avarice (a) 338: The Exhaustion of Avarice (b) 339: The Exhaustion of Avarice (c) 340: The Abandonment of Avarice (a) 341: The Abandonment of Avarice (b) 342: The Abandonment of Avarice (c) 343: The Destruction of Avarice (a) 344: The Destruction of Avarice (b) 345: The Destruction of Avarice (c) 346: The Decay of Avarice (a) 347: The Decay of Avarice (b) 348: The Decay of Avarice (c) 349: The Freedom from Desire for Avarice (a) 350: The Freedom from Desire for Avarice (b) 351: The Freedom from Desire for Avarice (c) 352: The Ending of Avarice (a) 353: The Ending of Avarice (b) 354: The Ending of Avarice (c) 355: The Quittance of Avarice (a) 356: The Quittance of Avarice (b) 357: The Quittance of Avarice (c) 358: The Renunciation of Avarice (a) 359: The Renunciation of Avarice (b) 360: The Renunciation of Avarice (c) 361: The Understanding of Deceit (a) 362: The Understanding of Deceit (b) 363: The Understanding of Deceit (c) 364: The Comprehension of Deceit (a) 365: The Comprehension of Deceit (b) 366: The Comprehension of Deceit (c) 367: The Exhaustion of Deceit (a) 368: The Exhaustion of Deceit (b) 369: The Exhaustion of Deceit (c) 370: The Abandonment of Deceit (a) 371: The Abandonment of Deceit (b) 372: The Abandonment of Deceit (c) 373: The Destruction of Deceit (a) 374: The Destruction of Deceit (b) 375: The Destruction of Deceit (c) 376: The Decay of Deceit (a) 377: The Decay of Deceit (b) 378: The Decay of Deceit (c) 379: The Freedom from Desire for Deceit (a) 380: The Freedom from Desire for Deceit (b) 381: The Freedom from Desire for Deceit (c) 382: The Ending of Deceit (a) 383: The Ending of Deceit (b) 384: The Ending of Deceit (c) 385: The Quittance of Deceit (a) 386: The Quittance of Deceit (b) 387: The Quittance of Deceit (c) 388: The Renunciation of Deceit (a) 389: The Renunciation of Deceit (b) 390: The Renunciation of Deceit (c) 391: The Understanding of Craftiness (a) 392: The Understanding of Craftiness (b) 393: The Understanding of Craftiness (c) 394: The Comprehension of Craftiness (a) 395: The Comprehension of Craftiness (b) 396: The Comprehension of Craftiness (c) 397: The Exhaustion of Craftiness (a) 398: The Exhaustion of Craftiness (b) 399: The Exhaustion of Craftiness (c) 400: The Abandonment of Craftiness (a) 401: The Abandonment of Craftiness (b) 402: The Abandonment of Craftiness (c) 403: The Destruction of Craftiness (a) 404: The Destruction of Craftiness (b) 405: The Destruction of Craftiness (c) 406: The Decay of Craftiness (a) 407: The Decay of Craftiness (b) 408: The Decay of Craftiness (c) 409: The Freedom from Desire for Craftiness (a) 410: The Freedom from Desire for Craftiness (b) 411: The Freedom from Desire for Craftiness (c) 412: The Ending of Craftiness (a) 413: The Ending of Craftiness (b) 414: The Ending of Craftiness (c) 415: The Quittance of Craftiness (a) 416: The Quittance of Craftiness (b) 417: The Quittance of Craftiness (c) 418: The Renunciation of Craftiness (a) 419: The Renunciation of Craftiness (b) 420: The Renunciation of Craftiness (c) 421: The Understanding of Obstinacy (a) 422: The Understanding of Obstinacy (b) 423: The Understanding of Obstinacy (c) 424: The Comprehension of Obstinacy (a) 425: The Comprehension of Obstinacy (b) 426: The Comprehension of Obstinacy (c) 427: The Exhaustion of Obstinacy (a) 428: The Exhaustion of Obstinacy (b) 429: The Exhaustion of Obstinacy (c) 430: The Abandonment of Obstinacy (a) 431: The Abandonment of Obstinacy (b) 432: The Abandonment of Obstinacy (c) 433: The Destruction of Obstinacy (a) 434: The Destruction of Obstinacy (b) 435: The Destruction of Obstinacy (c) 436: The Decay of Obstinacy (a) 437: The Decay of Obstinacy (b) 438: The Decay of Obstinacy (c) 439: The Freedom from Desire for Obstinacy (a) 440: The Freedom from Desire for Obstinacy (b) 441: The Freedom from Desire for Obstinacy (c) 442: The Ending of Obstinacy (a) 443: The Ending of Obstinacy (b) 444: The Ending of Obstinacy (c) 445: The Quittance of Obstinacy (a) 446: The Quittance of Obstinacy (b) 447: The Quittance of Obstinacy (c) 448: The Renunciation of Obstinacy (a) 449: The Renunciation of Obstinacy (b) 450: The Renunciation of Obstinacy (c) 451: The Understanding of Impetuosity (a) 452: The Understanding of Impetuosity (b) 453: The Understanding of Impetuosity (c) 454: The Comprehension of Impetuosity (a) 455: The Comprehension of Impetuosity (b) 456: The Comprehension of Impetuosity (c) 457: The Exhaustion of Impetuosity (a) 458: The Exhaustion of Impetuosity (b) 459: The Exhaustion of Impetuosity (c) 460: The Abandonment of Impetuosity (a) 461: The Abandonment of Impetuosity (b) 462: The Abandonment of Impetuosity (c) 463: The Destruction of Impetuosity (a) 464: The Destruction of Impetuosity (b) 465: The Destruction of Impetuosity (c) 466: The Decay of Impetuosity (a) 467: The Decay of Impetuosity (b) 468: The Decay of Impetuosity (c) 469: The Freedom from Desire for Impetuosity (a) 470: The Freedom from Desire for Impetuosity (b) 471: The Freedom from Desire for Impetuosity (c) 472: The Ending of Impetuosity (a) 473: The Ending of Impetuosity (b) 474: The Ending of Impetuosity (c) 475: The Quittance of Impetuosity (a) 476: The Quittance of Impetuosity (b) 477: The Quittance of Impetuosity (c) 478: The Renunciation of Impetuosity (a) 479: The Renunciation of Impetuosity (b) 480: The Renunciation of Impetuosity (c) 481: The Understanding of Pride (a) 482: The Understanding of Pride (b) 483: The Understanding of Pride (c) 484: The Comprehension of Pride (a) 485: The Comprehension of Pride (b) 486: The Comprehension of Pride (c) 487: The Exhaustion of Pride (a) 488: The Exhaustion of Pride (b) 489: The Exhaustion of Pride (c) 490: The Abandonment of Pride (a) 491: The Abandonment of Pride (b) 492: The Abandonment of Pride (c) 493: The Destruction of Pride (a) 494: The Destruction of Pride (b) 495: The Destruction of Pride (c) 496: The Decay of Pride (a) 497: The Decay of Pride (b) 498: The Decay of Pride (c) 499: The Freedom from Desire for Pride (a) 500: The Freedom from Desire for Pride (b) 501: The Freedom from Desire for Pride (c) 502: The Ending of Pride (a) 503: The Ending of Pride (b) 504: The Ending of Pride (c) 505: The Quittance of Pride (a) 506: The Quittance of Pride (b) 507: The Quittance of Pride (c) 508: The Renunciation of Pride (a) 509: The Renunciation of Pride (b) 510: The Renunciation of Pride (c) 511: The Understanding of Arrogance (a) 512: The Understanding of Arrogance (b) 513: The Understanding of Arrogance (c) 514: The Comprehension of Arrogance (a) 515: The Comprehension of Arrogance (b) 516: The Comprehension of Arrogance (c) 517: The Exhaustion of Arrogance (a) 518: The Exhaustion of Arrogance (b) 519: The Exhaustion of Arrogance (c) 520: The Abandonment of Arrogance (a) 521: The Abandonment of Arrogance (b) 522: The Abandonment of Arrogance (c) 523: The Destruction of Arrogance (a) 524: The Destruction of Arrogance (b) 525: The Destruction of Arrogance (c) 526: The Decay of Arrogance (a) 527: The Decay of Arrogance (b) 528: The Decay of Arrogance (c) 529: The Freedom from Desire for Arrogance (a) 530: The Freedom from Desire for Arrogance (b) 531: The Freedom from Desire for Arrogance (c) 532: The Ending of Arrogance (a) 533: The Ending of Arrogance (b) 534: The Ending of Arrogance (c) 535: The Quittance of Arrogance (a) 536: The Quittance of Arrogance (b) 537: The Quittance of Arrogance (c) 538: The Renunciation of Arrogance (a) 539: The Renunciation of Arrogance (b) 540: The Renunciation of Arrogance (c) 541: The Understanding of Intoxication (a) 542: The Understanding of Intoxication (b) 543: The Understanding of Intoxication (c) 544: The Comprehension of Intoxication (a) 545: The Comprehension of Intoxication (b) 546: The Comprehension of Intoxication (c) 547: The Exhaustion of Intoxication (a) 548: The Exhaustion of Intoxication (b) 549: The Exhaustion of Intoxication (c) 550: The Abandonment of Intoxication (a) 551: The Abandonment of Intoxication (b) 552: The Abandonment of Intoxication (c) 553: The Destruction of Intoxication (a) 554: The Destruction of Intoxication (b) 555: The Destruction of Intoxication (c) 556: The Decay of Intoxication (a) 557: The Decay of Intoxication (b) 558: The Decay of Intoxication (c) 559: The Freedom from Desire for Intoxication (a) 560: The Freedom from Desire for Intoxication (b) 561: The Freedom from Desire for Intoxication (c) 562: The Ending of Intoxication (a) 563: The Ending of Intoxication (b) 564: The Ending of Intoxication (c) 565: The Quittance of Intoxication (a) 566: The Quittance of Intoxication (b) 567: The Quittance of Intoxication (c) 568: The Renunciation of Intoxication (a) 569: The Renunciation of Intoxication (b) 570: The Renunciation of Intoxication (c) 571: The Understanding of Indolence (a) 572: The Understanding of Indolence (b) 573: The Understanding of Indolence (c) 574: The Comprehension of Indolence (a) 575: The Comprehension of Indolence (b) 576: The Comprehension of Indolence (c) 577: The Exhaustion of Indolence (a) 578: The Exhaustion of Indolence (b) 579: The Exhaustion of Indolence (c) 580: The Abandonment of Indolence (a) 581: The Abandonment of Indolence (b) 582: The Abandonment of Indolence (c) 583: The Destruction of Indolence (a) 584: The Destruction of Indolence (b) 585: The Destruction of Indolence (c) 586: The Decay of Indolence (a) 587: The Decay of Indolence (b) 588: The Decay of Indolence (c) 589: The Freedom from Desire for Indolence (a) 590: The Freedom from Desire for Indolence (b) 591: The Freedom from Desire for Indolence (c) 592: The Ending of Indolence (a) 593: The Ending of Indolence (b) 594: The Ending of Indolence (c) 595: The Quittance of Indolence (a) 596: The Quittance of Indolence (b) 597: The Quittance of Indolence (c) 598: The Renunciation of Indolence (a) 599: The Renunciation of Indolence (b) 600: The Renunciation of Indolence (c)

Thus have I heard: Once the Exalted One was dwelling near Savatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There he addressed the monks, saying: "Monks." "Yes, lord," they replied; and the Exalted One said: "Monks, there are these five which are a source of weakness to training. What five? Taking life; taking what is not given; lustful, evil practices; lying; and indulging in spirituous liquors, which cause idleness. Monks, these are the five which are a source of weakness to training. Monks, when these five sources of weakness to training are put away, four four right efforts should be made to become. What four? Monks, herein a monk puts forth desire, strives, stirs up energy, as it were stretches forth his mind and resolves that the evil and wrong states, which have not arisen shall not arise. He puts forth desire, strives, stirs up energy, as it were stretches forth his mind and resolves that the evil and wrong states, which have arisen, shall be put away. He puts forth desire, strives, stirs up energy, as it were stretches forth his mind and resolves that the good states, which have not arisen, shall arise. He puts forth desire, strives, stirs up energy, as it were stretches forth his mind and resolves that the good states, which have arisen, shall persist, shall not be confused, but made to become more, multiplied, made become, fulfilled. Monks, when these five sources of weakness to training are put away, these four right efforts should be made to become."

• [ 1 ] D. iii, 221; M. ii, 11; A. i, 39; ii, 15.
• [ 2 ] Bhiyyobhāvāya ... bhāvanāya. ...

[s.4nt.org: an9.74–an9.81 repeat this frame — 8 suttas condensed to this one.]

Thus have I heard: Once the Exalted One was dwelling near Savatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There he addressed the monks, saying: "Monks." "Yes, lord," they replied; and the Exalted One said: "Monks, there are these five hindrances. What five? The hindrance of sensuality; the hindrance of ill-will; the hindrance of sloth and torpor; the hindrance of flurry and worry; and the hindrance of doubt. Monks, these are the five hindrances. Monks, when these five hindrances are put away, four four right efforts should be made to become. What four? Monks, herein a monk puts forth desire, strives, stirs up energy, as it were stretches forth his mind and resolves that the evil and wrong states, which have not arisen shall not arise. He puts forth desire, strives, stirs up energy, as it were stretches forth his mind and resolves that the evil and wrong states, which have arisen, shall be put away. He puts forth desire, strives, stirs up energy, as it were stretches forth his mind and resolves that the good states, which have not arisen, shall arise. He puts forth desire, strives, stirs up energy, as it were stretches forth his mind and resolves that the good states, which have arisen, shall persist, shall not be confused, but made to become more, multiplied, made become, fulfilled. Monks, when these five hindrances are put away, four four right efforts should be made to become."

Thus have I heard: Once the Exalted One was dwelling near Savatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There he addressed the monks, saying: "Monks." "Yes, lord," they replied; and the Exalted One said: "Monks, there are these five forms of mental bondage. What five? Monks, herein a monk as regards the lusts is not completely free of passion, nor of desire, nor of fondness, nor of thirst, nor of fever, nor of craving. Whoso is not completely free of passion, nor of desire, nor of fondness, nor of thirst, nor of fever, nor of craving his heart inclines not to ardour, devotion, perseverance, nor to exertion. Where the heart does not so incline, it is the first mental bondage. So, too, when a monk as regards the body is not completely free of passion, nor of desire, nor of fondness, nor of thirst, nor of fever, nor of craving. Whoso is not completely free of passion, nor of desire, nor of fondness, nor of thirst, nor of fever, nor of craving his heart inclines not to ardour, devotion, perseverance, nor to exertion. Where the heart does not so incline, it is the second mental bondage. So, too, when a monk as regards shapes is not completely free of passion, nor of desire, nor of fondness, nor of thirst, nor of fever, nor of craving. Whoso is not completely free of passion, nor of desire, nor of fondness, nor of thirst, nor of fever, nor of craving his heart inclines not to ardour, devotion, perseverance, nor to exertion. Where the heart does not so incline, it is the third mental bondage. So, too, when a monk if, after eating as much as his belly can hold, he give himself over to the ease of bed, of (lying on his) back, of slumber is not completely free of passion, nor of desire, nor of fondness, nor of thirst, nor of fever, nor of craving. Whoso is not completely free of passion, nor of desire, nor of fondness, nor of thirst, nor of fever, nor of craving his heart inclines not to ardour, devotion, perseverance, nor to exertion. Where the heart does not so incline, it is the fourth mental bondage. So, too, when a monk if he live the godly life set on gaining some celestial body, thinking by virtue, practice, austerity or chastity to become a deva, or one of the retinue of a deva, his heart inclines not to ardour, devotion, perseverance, nor to exertion. Whoso is not completely free of passion, nor of desire, nor of fondness, nor of thirst, nor of fever, nor of craving his heart inclines not to ardour, devotion, perseverance, nor to exertion. Where the heart does not so incline, it is the fifth mental bondage. Monks, these are the five forms of mental bondage. Monks, when these five forms of mental bondage are put away, four four right efforts should be made to become. What four? Monks, herein a monk puts forth desire, strives, stirs up energy, as it were stretches forth his mind and resolves that the evil and wrong states, which have not arisen shall not arise. He puts forth desire, strives, stirs up energy, as it were stretches forth his mind and resolves that the evil and wrong states, which have arisen, shall be put away. He puts forth desire, strives, stirs up energy, as it were stretches forth his mind and resolves that the good states, which have not arisen, shall arise. He puts forth desire, strives, stirs up energy, as it were stretches forth his mind and resolves that the good states, which have arisen, shall persist, shall not be confused, but made to become more, multiplied, made become, fulfilled. Monks, when these five forms of mental bondage are put away, four four right efforts should be made to become."

Thus have I heard: Once the Exalted One was dwelling near Savatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There he addressed the monks, saying: "Monks." "Yes, lord," they replied; and the Exalted One said: "Monks, there are these five which are a source of weakness to training. What five? Taking life; taking what is not given; lustful, evil practices; lying; and indulging in spirituous liquors, which cause idleness. Monks, these are the five which are a source of weakness to training. Monks, when these five sources of weakness to training are put away, four bases of psychic power should be made to become. What four? Monks, herein a monk makes become that basis of psychic power of which the features are desire, together with the cofactors of concentration and struggle. He makes become that basis of psychic power of which the features are energy, together with the co-factors of concentration and struggle. He makes become that basis of psychic power of which the features are thought, together with the co-factors of concentration and struggle. He makes become that basis of psychic power of which the features are investigation, together with the co-factors of concentration and struggle. Monks, when these five sources of weakness to training are put away, these four bases of psychic power should be made to become."

• [ 1 ] See K.S. v, 225.

[s.4nt.org: an9.84–an9.91 repeat this frame — 8 suttas condensed to this one.]

Thus have I heard: Once the Exalted One was dwelling near Savatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There he addressed the monks, saying: "Monks." "Yes, lord," they replied; and the Exalted One said: "Monks, there are these five hindrances. What five? The hindrance of sensuality; the hindrance of ill-will; the hindrance of sloth and torpor; the hindrance of flurry and worry; and the hindrance of doubt. Monks, these are the five hindrances. Monks, when these five hindrances are put away, four bases of psychic power should be made to become. What four? Monks, herein a monk makes become that basis of psychic power of which the features are desire, together with the cofactors of concentration and struggle. He makes become that basis of psychic power of which the features are energy, together with the co-factors of concentration and struggle. He makes become that basis of psychic power of which the features are thought, together with the co-factors of concentration and struggle. He makes become that basis of psychic power of which the features are investigation, together with the co-factors of concentration and struggle. Monks, when these five sources of weakness to training are put away, these four bases of psychic power should be made to become."

Thus have I heard: Once the Exalted One was dwelling near Savatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There he addressed the monks, saying: "Monks." "Yes, lord," they replied; and the Exalted One said: "Monks, there are these five forms of mental bondage. What five? Monks, herein a monk as regards the lusts is not completely free of passion, nor of desire, nor of fondness, nor of thirst, nor of fever, nor of craving. Whoso is not completely free of passion, nor of desire, nor of fondness, nor of thirst, nor of fever, nor of craving his heart inclines not to ardour, devotion, perseverance, nor to exertion. Where the heart does not so incline, it is the first mental bondage. So, too, when a monk as regards the body is not completely free of passion, nor of desire, nor of fondness, nor of thirst, nor of fever, nor of craving. Whoso is not completely free of passion, nor of desire, nor of fondness, nor of thirst, nor of fever, nor of craving his heart inclines not to ardour, devotion, perseverance, nor to exertion. Where the heart does not so incline, it is the second mental bondage. So, too, when a monk as regards shapes is not completely free of passion, nor of desire, nor of fondness, nor of thirst, nor of fever, nor of craving. Whoso is not completely free of passion, nor of desire, nor of fondness, nor of thirst, nor of fever, nor of craving his heart inclines not to ardour, devotion, perseverance, nor to exertion. Where the heart does not so incline, it is the third mental bondage. So, too, when a monk if, after eating as much as his belly can hold, he give himself over to the ease of bed, of (lying on his) back, of slumber is not completely free of passion, nor of desire, nor of fondness, nor of thirst, nor of fever, nor of craving. Whoso is not completely free of passion, nor of desire, nor of fondness, nor of thirst, nor of fever, nor of craving his heart inclines not to ardour, devotion, perseverance, nor to exertion. Where the heart does not so incline, it is the fourth mental bondage. So, too, when a monk if he live the godly life set on gaining some celestial body, thinking by virtue, practice, austerity or chastity to become a deva, or one of the retinue of a deva, his heart inclines not to ardour, devotion, perseverance, nor to exertion. Whoso is not completely free of passion, nor of desire, nor of fondness, nor of thirst, nor of fever, nor of craving his heart inclines not to ardour, devotion, perseverance, nor to exertion. Where the heart does not so incline, it is the fifth mental bondage. Monks, these are the five forms of mental bondage. Monks, when these five forms of mental bondage are put away, four bases of psychic power should be made to become. Monks, herein a monk makes become that basis of psychic power of which the features are desire, together with the cofactors of concentration and struggle. He makes become that basis of psychic power of which the features are energy, together with the co-factors of concentration and struggle. He makes become that basis of psychic power of which the features are thought, together with the co-factors of concentration and struggle. He makes become that basis of psychic power of which the features are investigation, together with the co-factors of concentration and struggle. Monks, when these five sources of weakness to training are put away, these four bases of psychic power should be made to become."

Thus have I heard: Once the Exalted One was dwelling near Savatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There he addressed the monks, saying: "Monks." "Yes, lord," they replied; and the Exalted One said: "Monks, for the complete understanding of passion nine states must be made to become. What nine? The thought of foulness, of death, of the repulsiveness of food, of universal wretchedness, of impermanence, of ill inimpermanence, of no self in ill, of renunciation, of freedom from passions. Monks, for the complete understanding of passion these nine states must be made to become."

"Monks, for the complete understanding of passion nine states must be made to become. What nine? Herein, monks, a monk, aloof from sense desires, aloof from evil ideas, enters and abides in the first musing, wherein applied and sustained thought works, which is born of solitude and is full of zest and ease. Suppressing applied and sustained thought, he enters and abides in the second musing, which is self-evolved, born of concentration, full of zest and ease, free from applied and sustained thought, wherein the mind becomes calm and one-pointed. Free from the fervour of zest, mindful and self-possessed, he enters and abides in the third musing, and experiences in his being that ease whereof the Ariyans declare: 'He that is tranquil and mindful dwells at ease.' By putting away ease and by putting away ill, by the passing away of happiness and misery he was wont to feel, he enters and abides in the fourth musing, which is utter purity of mindfulness and poise and is free of ease and ill. By passing wholly beyond perceptions of form, by the passing away of the perceptions of sense-reactions, unattentive to the perceptions of the manifold, he enters and abides in the sphere of infinite space, thinking: 'Space is infinite'. Passing wholly beyond the sphere of infinite space, he enters and abides in the sphere of infinite consciousness, thinking: 'Consciousness is infinite'. Passing wholly beyond the sphere of infinite consciousness, he enters and abides in the sphere of nothingness, thinking: 'There is nothing'. Passing wholly beyond the sphere of nothingness, he enters and abides in the sphere of neither perception nor non-perception. Passing wholly beyond the sphere of neither perception nor non-perception, he enters and abides in the ending of perception and feeling. Monks, for the complete understanding of passion these nine states must be made to become."

[s.4nt.org: an9.95–an9.112 repeat this frame — 18 suttas condensed to this one.]

"Monks, for the complete comprehension of passion nine states must be made to become. What nine? The thought of foulness, of death, of the repulsiveness of food, of universal wretchedness, of impermanence, of ill inimpermanence, of no self in ill, of renunciation, of freedom from passions. Monks, for the complete understanding of passion these nine states must be made to become."

[s.4nt.org: an9.113–an9.432 repeat this frame — 320 suttas condensed to this one.]

"Monks, for the complete understanding of hatred nine states must be made to become. What nine? The thought of foulness, of death, of the repulsiveness of food, of universal wretchedness, of impermanence, of ill inimpermanence, of no self in ill, of renunciation, of freedom from passions. Monks, for the complete understanding of hatred these nine states must be made to become."

THUS have I heard: Once the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, a person possessed of ten qualities should not be associated with. What ten qualities? Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. Possessed of these ten qualities a person should not be associated with. Possessed of ten qualities a person should be associated with. What ten qualities? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. Possessed of these ten a person should be associated with." "Monks, a person possessed of ten qualities should not be associated with. What ten qualities? Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. Possessed of these ten qualities a person should not be associated with. Possessed of ten qualities a person should be associated with. What ten qualities? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. Possessed of these ten a person should be associated with." "Monks, a person possessed of ten qualities should not be cultivated. What ten qualities? Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. Possessed of these ten qualities a person should not be cultivated. Possessed of ten qualities a person should be cultivated. What ten qualities? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. Possessed of these ten a person should be cultivated." "Monks, a person possessed of ten qualities should not be venerated. What ten qualities? Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. Possessed of these ten qualities a person should not be venerated. Possessed of ten qualities a person should be venerated. What ten qualities? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. Possessed of these ten a person should be venerated." "Monks, a person possessed of ten qualities is not praiseworthy. What ten qualities? Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. Possessed of these ten qualities a person is not praiseworthy. Possessed of ten qualities a person should is praiseworthy. What ten qualities? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. Possessed of these ten a person is praiseworthy." "Monks, a person possessed of ten qualities is not respected. What ten qualities? Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. Possessed of these ten qualities a person is not respected. Possessed of ten qualities a person is respected. What ten qualities? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. Possessed of these ten a person is respected." "Monks, a person possessed of ten qualities should not be shown deference[. What ten qualities? Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. Possessed of these ten qualities a person should not be shown deference[. Possessed of ten qualities a person should be shown deference. What ten qualities? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. Possessed of these ten a person should be shown deference." "Monks, a person possessed of ten qualities is not successful. What ten qualities? Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. Possessed of these ten qualities a person is not successful. Possessed of ten qualities a person is successful. What ten qualities? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. Possessed of these ten a person is successful." "Monks, a person possessed of ten qualities is not purified. What ten qualities? Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. Possessed of these ten qualities a person is not purified. Possessed of ten qualities a person is purified. What ten qualities? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. Possessed of these ten a person is purified." "Monks, a person possessed of ten qualities does not conquer pride. What ten qualities? Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. Possessed of these ten qualities a person does not conquer pride. Possessed of ten qualities a person conquers pride. What ten qualities? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. Possessed of these ten a person conquers pride." "Monks, a person possessed of ten qualities does not grow in insight. What ten qualities? Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. Possessed of these ten qualities a person does not grow in insight. Possessed of ten qualities a person grows in insight. What ten qualities? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. Possessed of these ten a person grows in insight." "Monks, a person possessed of ten qualities works much demerit. What ten qualities? Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. Possessed of these ten qualities a person works much demerit. Possessed of ten qualities a person works much merit. What ten qualities? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. Possessed of these ten a person works much merit."

THUS have I heard: Once the Exalted One was dwelling near Sāvatthī. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, characterized by ten qualities one is cast into purgatory according to his deserts. What ten? Herein a certain one takes life, he is a hunter, bloody-handed, given up to killing and slaying, void of compassion for all living creatures. A certain one takes what is not given; he takes with thievish intent things not given to him, the property of another person, situated in jungle or in village. In sexual desires he is a wrong-doer; he has intercourse with girls in ward of mother or father, brother, sister or relatives (or clan); with girls lawfully guarded, already pledged to a husband and protected by the rod, even with girls crowned with the flower-garland (of betrothal). He is a liar. When cited to appear before the council or a company or amid his relatives or guild-men or before the royal family and asked to bear witness with the words: "Come, good fellow! Say what you know." Though he knows not, he says, "I know"; though he knows, he says, "I know not"; though he has not seen, he says "I saw"; though he saw, he says "I saw not". Thus for his own sake or that of others or to get some carnal profit or other he deliberately utters falsehood. Also he is a slanderer. Hearing something at one place he proclaims it somewhere else to bring about a quarrel between the parties; what he has heard here he repeats there to bring about a quarrel between the parties. Thus he breaks up harmony, foments strife between those discordant, discord is his delight; exulting in and passionately fond of discord, he utters speech that makes for discord. Also he is of harsh speech. Whatsoever speech is rough, cutting, bitter about others, abusive of others, provoking wrath and conducive to distraction - such speech does he utter. He is given to idle babble, he speaks out of season, speaks unrealities; he speaks things unprofitable, what is not-dhamma and not-discipline; he utters speech not worth treasuring up, speech unreasonable and not worth listening to, undiscriminating and unconcerned with profit. He is covetous, he is one who covets the property of another, thinking: "O that what is another's were mine!" He is malevolent of heart, the thoughts of his heart are corrupt, thus: "Let these beings be slain, come to destruction, be destroyed, not exist at all." Also he has wrong view, he is perverse in outlook, holding: There is no gift, no offering, no sacrifice; there is no fruit or ripening of deeds well done or ill done; this world is not, the world beyond is not; there is no mother, no father, no beings supernaturally born; there are no recluses and brāhmins in the world who have gone right, who fare rightly, men who by their own comprehension have realized this world and the world beyond and thus declare. Characterized by these ten qualities one is cast into purgatory according to his deserts. Characterized by ten qualities, monks, one is put into heaven according to his deserts. What ten? Herein a certain one abandons taking life, abstains therefrom; he has laid aside the rod, has laid aside the knife; he dwells modest, charitable, feeling compassion towards every living creature. He abandons taking what is not given, abstains therefrom; the property of another, situated in jungle or in village, if not given, he takes not with thievish intent. In sexual desires he abandons wrong action, abstains therefrom. He has no intercourse with girls in ward of mother or father, of brother, sister or relatives (or clan), with girls lawfully guarded, already plighted to a husband and protected by the rod, even with girls crowned with the flower-garlands (of betrothal). He abandons lying speech he abstains therefrom. When cited to appear before the council or a company or amid his relatives or guild-men or before the royal family and asked to bear witness with the words: "Come, good fellow! Say what you know." If he knows not, he says, "I know not"; if he knows, he says, "I know"; if he has not seen, he says "I saw not"; if he saw, he says "I saw". Thus neither for his own sake or that of others or to get some carnal profit or other does he deliberately utter falsehood. Abandoning slanderous speech he abstains therefrom. When he hears something at one place he does not proclaim it elsewhere to bring about a quarrel between the parties; what he has heard here he does not report there to bring about a quarrel between the parties; thus he brings together the discordant, restores harmony, harmony is his delight, he exults in, is passionately fond of harmony; he utters speech that makes for harmony. Also he abandons harsh speech, abstains therefrom. Whatsoever speech is blameless, pleasant to the ear, affectionate, going to the heart, urbane, agreeable to many folk, delightful to many folk, of such speech he is a speaker. Also abandoning idle babble he abstains therefrom; he speaks in season, of facts, of the aim, of dhamma, of discipline; he utters speech worth treasuring up, speech seasonable and worth listening to, discriminating and concerned with the aim. He is not covetous; he covets not the property of another, thinking: "0 that what is another's were mine!" He is not malevolent of heart, the thoughts of his heart are not corrupt. He wishes: "Let these beings carry about the self in peace, free from enmity, free from sorrow and in happiness. Also he has right view; he is reasonable in outlook, holding that there are such things as gift, offering, oblation, fruit and ripening of deeds done well or ill; that this world is, that the world beyond is; that mother, father and beings of supernatural birth (in other worlds) do exist; that there are in the world recluses and brāhmins who have gone rightly, who fare rightly, men who of their own comprehension have realized this world and the world beyond and thus declare it. Characterized by these ten qualities, monks, one is put into heaven according to his deserts.

• [ 2 ] Yathābhataṃ nikkhitto; cf. G.S. i, 6, 83, 90, 248, 270; ii, 19 n. (as I noted there, it may refer to the casting of a true die; see below, § 206, apaṇṇako maṇī ).

THUS have I heard: Once the Exalted One was dwelling near Sāvatthī. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, characterized by ten qualities one is cast into purgatory according to his deserts. What ten? Herein a certain one takes life, he is a hunter, bloody-handed, given up to killing and slaying, void of compassion for all living creatures. A certain one takes what is not given; he takes with thievish intent things not given to him, the property of another person, situated in jungle or in village. In sexual desires he is a wrong-doer; he has intercourse with girls in ward of mother or father, brother, sister or relatives (or clan); with girls lawfully guarded, already pledged to a husband and protected by the rod, even with girls crowned with the flower-garland (of betrothal). He is a liar. When cited to appear before the council or a company or amid his relatives or guild-men or before the royal family and asked to bear witness with the words: 'Come, good fellow! Say what you know.' Though he knows not, he says, 'I know'; though he knows, he says, 'I know not'; though he has not seen, he says 'I saw'; though he saw, he says 'I saw not'. Thus for his own sake or that of others or to get some carnal profit or other he deliberately utters falsehood. Also he is a slanderer. Hearing something at one place he proclaims it somewhere else to bring about a quarrel between the parties; what he has heard here he repeats there to bring about a quarrel between the parties. Thus he breaks up harmony, foments strife between those discordant, discord is his delight; exulting in and passionately fond of discord, he utters speech that makes for discord. Also he is of harsh speech. Whatsoever speech is rough, cutting, bitter about others, abusive of others, provoking wrath and conducive to distraction - such speech does he utter. He is given to idle babble, he speaks out of season, speaks unrealities; he speaks things unprofitable, what is not-dhamma and not-discipline; he utters speech not worth treasuring up, speech unreasonable and not worth listening to, undiscriminating and unconcerned with profit. He is covetous, he is one who covets the property of another, thinking: 'O that what is another's were mine!' He is malevolent of heart, the thoughts of his heart are corrupt, thus: 'Let these beings be slain, come to destruction, be destroyed, not exist at all.' Also he has wrong view, he is perverse in outlook, holding: There is no gift, no offering, no sacrifice; there is no fruit or ripening of deeds well done or ill done; this world is not, the world beyond is not; there is no mother, no father, no beings supernaturally born; there are no recluses and brāhmins in the world who have gone right, who fare rightly, men who by their own comprehension have realized this world and the world beyond and thus declare. Characterized by these ten qualities one is cast into purgatory according to his deserts. Characterized by ten qualities, monks, one is put into heaven according to his deserts. What ten? Herein a certain one abandons taking life, abstains therefrom; he has laid aside the rod, has laid aside the knife; he dwells modest, charitable, feeling compassion towards every living creature. He abandons taking what is not given, abstains therefrom; the property of another, situated in jungle or in village, if not given, he takes not with thievish intent. In sexual desires he abandons wrong action, abstains therefrom. He has no intercourse with girls in ward of mother or father, of brother, sister or relatives (or clan), with girls lawfully guarded, already plighted to a husband and protected by the rod, even with girls crowned with the flower-garlands (of betrothal). He abandons lying speech he abstains therefrom. When cited to appear before the council or a company or amid his relatives or guild-men or before the royal family and asked to bear witness with the words: 'Come, good fellow! Say what you know.' If he knows not, he says, 'I know not'; if he knows, he says, 'I know'; if he has not seen, he says 'I saw not'; if he saw, he says 'I saw'. Thus neither for his own sake or that of others or to get some carnal profit or other does he deliberately utter falsehood. Abandoning slanderous speech he abstains therefrom. When he hears something at one place he does not proclaim it elsewhere to bring about a quarrel between the parties; what he has heard here he does not report there to bring about a quarrel between the parties; thus he brings together the discordant, restores harmony, harmony is his delight, he exults in, is passionately fond of harmony; he utters speech that makes for harmony. Also he abandons harsh speech, abstains therefrom. Whatsoever speech is blameless, pleasant to the ear, affectionate, going to the heart, urbane, agreeable to many folk, delightful to many folk, of such speech he is a speaker. Also abandoning idle babble he abstains therefrom; he speaks in season, of facts, of the aim, of dhamma, of discipline; he utters speech worth treasuring up, speech seasonable and worth listening to, discriminating and concerned with the aim. He is not covetous; he covets not the property of another, thinking: '0 that what is another's were mine!' He is not malevolent of heart, the thoughts of his heart are not corrupt. He wishes: 'Let these beings carry about the self in peace, free from enmity, free from sorrow and in happiness.' Also he has right view; he is reasonable in outlook, holding that there are such things as gift, offering, oblation, fruit and ripening of deeds done well or ill; that this world is, that the world beyond is; that mother, father and beings of supernatural birth (in other worlds) do exist; that there are in the world recluses and brāhmins who have gone rightly, who fare rightly, men who of their own comprehension have realized this world and the world beyond and thus declare it. Characterized by these ten qualities, monks, one is put into heaven according to his deserts.

THUS have I heard: Once the Exalted One was dwelling near Sāvatthī. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, characterized by ten qualities womenfolk are cast into purgatory according to their deserts. What ten? Herein a certain one takes life, takes what is not given, in sexual desires she is a wrong-doer, she is a liar, she is a slanderer, she is of harsh speech, she is given to idle babble, she is covetous, she is malevolent of heart, she has wrong view. Characterized by these ten qualities womenfolk are cast into purgatory according to their deserts. Characterized by ten qualities, monks, womenfolk are put into heaven according to their deserts. What ten? Herein a certain one abandons taking life, abandons taking what is not given, in sexual desires she abandons wrong action, she abandons lying speech, she abandoning slanderous speech, she abandons harsh speech, she abandons idle babble, she is not covetous, she is not malevolent of heart, she has right view. Characterized by these ten qualities, monks, womenfolk are put into heaven according to their deserts.

THUS have I heard: Once the Exalted One was dwelling near Sāvatthī. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, characterized by ten qualities women lay-followers are cast into purgatory according to their deserts. What ten? Herein a certain one takes life, takes what is not given, in sexual desires she is a wrong-doer, she is a liar, she is a slanderer, she is of harsh speech, she is given to idle babble, she is covetous, she is malevolent of heart, she has wrong view. Characterized by these ten qualities women lay-followers are cast into purgatory according to their deserts. Characterized by ten qualities, monks, women lay-followers are put into heaven according to their deserts. What ten? Herein a certain one abandons taking life, abandons taking what is not given, in sexual desires she abandons wrong action, she abandons lying speech, she abandoning slanderous speech, she abandons harsh speech, she abandons idle babble, she is not covetous, she is not malevolent of heart she has right view. Characterized by these ten qualities, monks, women lay-followers are put into heaven according to their deserts."

THUS have I heard: Once the Exalted One was dwelling near Sāvatthī. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, characterized by ten qualities a woman lay-follower dwells at home with diffidence. What ten? Herein a certain one takes life, takes what is not given, in sexual desires she is a wrong-doer, she is a liar, she is a slanderer, she is of harsh speech, she is given to idle babble, she is covetous, she is malevolent of heart, she has wrong view. Characterized by these ten qualities a woman lay-follower dwells at home with diffidence. Characterized by ten qualities, monks, a woman lay-follower dwells at home with confidence. What ten? Herein a certain one takes life, takes what is not given, in sexual desires she is a wrong-doer, she is a liar, she is a slanderer, she is of harsh speech, she is given to idle babble, she is covetous, she is malevolent of heart, she has wrong view. Characterized by these ten qualities a woman lay-follower dwells at home with confidence."

• [ 1 ] Visāradā.

THUS have I heard: Once the Exalted One was dwelling near Sāvatthī. There the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, I will teach you dhamma-teaching, dhamma-teaching on crookedness. Do ye listen to it. Pay attention carefully and I will speak." "We will, sir," replied those monks to the Exalted One, who said this: "And what, monks, is dhamma-teaching which teaches about crookedness? Monks, beings are responsible for their deeds, heirs to their deeds, they are the womb of their deeds, kinsmen of their deeds, to them their deeds come home again. Whatsoever deed they do, be it lovely or ugly, of that thing they are the heirs. In this connexion, monks, a certain one takes life, he is a hunter, bloody-handed, given over to killing and slaying, void of compassion to all living creatures. He goes crookedly in body, crookedly in speech, crookedly in mind. His action with body is crooked, so is that with speech and mind; crooked is his bourn and crooked his rising up again in birth. Moreover, monks, for one whose bourn is crooked, whose rebirth is crooked, for him there is one of two bourns, either downright woe in purgatory or to be born in the womb of an animal, one that creeps crookedly along. And of what sort, monks, is that birth in the womb of an animal, one that creeps crookedly along? A snake, a scorpion, a centipede, a mongoose, a cat, a mouse, an owl or whatsoever other animal goes stealthily on seeing human beings. A certain one takes what is not given; he takes with thievish intent things not given to him, the property of another person, situated in jungle or in village. In sexual desires he is a wrong-doer; he has intercourse with girls in ward of mother or father, brother, sister or relatives (or clan); with girls lawfully guarded, already pledged to a husband and protected by the rod, even with girls crowned with the flower-garland (of betrothal). He is a liar. When cited to appear before the council or a company or amid his relatives or guild-men or before the royal family and asked to bear witness with the words: 'Come, good fellow! Say what you know.' Though he knows not, he says, 'I know'; though he knows, he says, 'I know not'; though he has not seen, he says 'I saw'; though he saw, he says 'I saw not'. Thus for his own sake or that of others or to get some carnal profit or other he deliberately utters falsehood. a slanderer, Also he is a slanderer. Hearing something at one place he proclaims it somewhere else to bring about a quarrel between the parties; what he has heard here he repeats there to bring about a quarrel between the parties. Thus he breaks up harmony, foments strife between those discordant, discord is his delight; exulting in and passionately fond of discord, he utters speech that makes for discord. Also he is of harsh speech. Whatsoever speech is rough, cutting, bitter about others, abusive of others, provoking wrath and conducive to distraction - such speech does he utter. He is given to idle babble, he speaks out of season, speaks unrealities; he speaks things unprofitable, what is not-dhamma and not-discipline; he utters speech not worth treasuring up, speech unreasonable and not worth listening to, undiscriminating and unconcerned with profit. He is covetous, he is one who covets the property of another, thinking: 'O that what is another's were mine!' He is malevolent of heart, the thoughts of his heart are corrupt, thus: 'Let these beings be slain, come to destruction, be destroyed, not exist at all.' Also he has wrong view, he is perverse in outlook, holding: There is no gift, no offering, no sacrifice; there is no fruit or ripening of deeds well done or ill done; this world is not, the world beyond is not; there is no mother, no father, no beings supernaturally born; there are no recluses and brāhmins in the world who have gone right, who fare rightly, men who by their own comprehension have realized this world and the world beyond and thus declare. He goes crookedly in body, crookedly in speech, crookedly in mind. His action with body is crooked, so is that with speech and mind; crooked is his bourn and crooked his rising up again in birth. Moreover, monks, for one whose bourn is crooked, whose rebirth is crooked, for him there is one of two bourns, either downright woe in purgatory or to be born in the womb of an animal, one that creeps crookedly along. And of what sort, monks, is that birth in the womb of an animal, one that creeps crookedly along? A snake, a scorpion, a centipede, a mongoose, a cat, a mouse, an owl or whatsoever other animal goes stealthily on seeing human beings. Monks, beings are responsible for their deeds, heirs to their deeds, the womb of their deeds, the kinsmen of their deeds, to them their deeds come home again. Whatsoever deed they do, be it lovely or ugly, of that they are the heirs. Herein a certain one abandons taking life, abstains therefrom; he has laid aside the rod, has laid aside the knife; he dwells modest, charitable, feeling compassion towards every living creature. He goes not crookedly in body, speech and mind. His action with body, speech and mind is straight; straightforward is his bourn and straight his rebirth. Now, monks, for one whose bourn and rebirth are straight I declare one of two bourns, either those heaven-worlds that are utter bliss or (rebirth in) whatsoever families are exalted, such as the families of nobles or brāhmins, or housefathers of a great household, wealthy, of great resources, of great property, with great store of gold and silver, with great store of possessions, with great store of wealth and grain. Thus become, monks, is the rebirth of one who has come to be. What he does, by that he is reborn; when reborn (appropriate) contacts contact such an one. Thus I declare that beings are the heirs of their deeds. He abandons taking what is not given, abstains therefrom; the property of another, situated in jungle or in village, if not given, he takes not with thievish intent. In sexual desires he abandons wrong action, abstains therefrom. He has no intercourse with girls in ward of mother or father, of brother, sister or relatives (or clan), with girls lawfully guarded, already plighted to a husband and protected by the rod, even with girls crowned with the flower-garlands (of betrothal). He abandons lying speech he abstains therefrom. When cited to appear before the council or a company or amid his relatives or guild-men or before the royal family and asked to bear witness with the words: 'Come, good fellow! Say what you know.' If he knows not, he says, 'I know not'; if he knows, he says, 'I know'; if he has not seen, he says 'I saw not'; if he saw, he says 'I saw'. Thus neither for his own sake or that of others or to get some carnal profit or other does he deliberately utter falsehood. Abandoning slanderous speech he abstains therefrom. When he hears something at one place he does not proclaim it elsewhere to bring about a quarrel between the parties; what he has heard here he does not report there to bring about a quarrel between the parties; thus he brings together the discordant, restores harmony, harmony is his delight, he exults in, is passionately fond of harmony; he utters speech that makes for harmony. Also he abandons harsh speech, abstains therefrom. Whatsoever speech is blameless, pleasant to the ear, affectionate, going to the heart, urbane, agreeable to many folk, delightful to many folk, of such speech he is a speaker. Also abandoning idle babble he abstains therefrom; he speaks in season, of facts, of the aim, of dhamma, of discipline; he utters speech worth treasuring up, speech seasonable and worth listening to, discriminating and concerned with the aim. He is not covetous; he covets not the property of another, thinking: '0 that what is another's were mine!' He is not malevolent of heart, the thoughts of his heart are not corrupt. He wishes: 'Let these beings carry about the self in peace, free from enmity, free from sorrow and in happiness.' Also he has right view; he is reasonable in outlook, holding that there are such things as gift, offering, oblation, fruit and ripening of deeds done well or ill; that this world is, that the world beyond is; that mother, father and beings of supernatural birth (in other worlds) do exist; that there are in the world recluses and brāhmins who have gone rightly, who fare rightly, men who of their own comprehension have realized this world and the world beyond and thus declare it. Such an one goes not crookedly in body, speech and mind. He goes not crookedly in body, speech and mind. His action with body, speech and mind is straight; straightforward is his bourn and straight his rebirth. Now, monks, for one whose bourn and rebirth are straight I declare one of two bourns, either those heaven-worlds that are utter bliss or (rebirth in) whatsoever families are exalted, such as the families of nobles or brāhmins, or housefathers of a great household, wealthy, of great resources, of great property, with great store of gold and silver, with great store of possessions, with great store of wealth and grain. Thus become, monks, is the rebirth of one who has come to be. What he does, by that he is reborn; when reborn (appropriate) contacts contact such an one. Thus I declare that beings are the heirs of their deeds. Indeed, monks, beings are responsible for their deeds, heirs of their deeds, the womb of their deeds, the kinsmen of their deeds, to them their deeds come home again. Whatsoever deed they do, be it lovely or ugly, of that they are the heirs. Such, monks, is the dhamma-teaehing, the teaching about crookedness."

• [ 1 ] Saṃsappaniya, 'slinking along' (of a reptile). Tīkā, 'the irresolution of a child.' Cf. Path of Purity iii, 546 (slinking along); Expositor i, 175 (the function of resolution is opposition to 'slinking along'). At A. iii, 354, Comy. has paripphandati. Probably it refers to the from-side-to-side action of a snake as is shown by the word jimha used below; but in the list of animals the idea is that of stealth.
• [ 2 ] Kamma-ssaka. See Buddh. Psych. Ethics, p. 356 n. Above, § 48. Mil. Panh. 65 adds kammaṃ satte vibhajati (differentiates).
• [ 3 ] Kamma-paṭisaraṇa (resort).
• [ 4 ] Saṃsappati, see n. above.
• [ 5 ] Kammasaka

"I declare, monks, that of intentional deeds done and accumulated there can be no wiping out without experiencing the result thereof, and that too whenever arising, either in this same visible state or in some other state hereafter. I declare, monks, that there is no ending of ill as regards intentional deeds done and accumulated without experiencing the results thereof. Herein threefold is the fault and guilt of bodily action done with deliberate intent, causing pain and resulting in pain. Fourfold is the fault and guilt of action by speech, done with deliberate intent, causing pain and resulting in pain. Threefold is the fault and guilt of mental action, done with deliberate intent causing pain and resulting in pain. Now herein, monks, a certain one takes life, he is a hunter, bloody-handed, given over to killing and slaying, void of compassion to all living creatures. He takes what is not given, he takes with thievish intent things not given to him, the property of another person, situated in village or in jungle. In sensual desires he is a wrong-doer; he has intercourse with girls in ward of mother or father, brother, sister or relatives (or clan); with girls lawfully guarded, already plighted to a husband and protected by the rod, even with girls crowned with the flower-garlands (of betrothal). Thus threefold is the fault and guilt of bodily action done with deliberate intent, causing pain and resulting in pain. And how, monks, is the fault and guilt of action by speech done with deliberate intent, causing pain and resulting in pain, of a fourfold nature? Herein a certain one is a liar. When cited to appear before the council or a company or amid his relatives or guild-men or the royal family, and asked to bear witness, with the words: 'Come, good fellow! Say what you know'; though he knows not, he says 'I know'; though he knows, he says 'I know not'; though he saw not, he says he saw; though he saw, he denies it. Thus for his own sake or that of others or to get some carnal profit or other he deliberately utters falsehood. Also he is a slanderer. Hearing something at one place he proclaims it at another place to bring about a quarrel between the parties. What he has heard here he repeats there to bring about a quarrel between the parties. Thus he breaks up harmony and foments strife between those discordant; discord is his delight; exulting in discord, passionately fond of discord he utters speech that makes for discord. Also he is harsh of speech. Whatsoever speech is rough, cutting, bitter about others, abusive of others, provoking wrath and conducive to distraction - such speech does he utter. He is given to idle babble, he speaks out of season, speaks unrealities, he speaks unprofitable things, speaks what is not-dhamma, what is not-discipline. He utters words not worth treasuring up, words unseasonable and not worth listening to, undiscriminating and not concerned with the aim. Thus, monks, fourfold is the fault and guilt of action by speech, done with deliberate intent, causing pain and resulting in pain. And how is the fault and guilt of action by mind, done with deliberate intent, causing pain and resulting in pain of a threefold nature? Herein a certain one is covetous, he is one who covets the property of another, thinking; '0 that what is another's were mine!' He is malevolent of heart, the thoughts of his heart are corrupt, thus: 'Let these beings be slain, come to destruction, be destroyed, let them not exist at all.' Likewise he has wrong view, he is perverse in outlook, holding: There is no gift, no offering, no sacrifice; there is no fruit or ripening of deeds ill done or well done; this world is not; the world beyond is not; there is no mother or father or beings born by supernatural birth (in another state); there are no recluses and brahmins in the world who have gone right, who fare aright, men who by their own comprehension have realized this world and the world beyond and so declare it. Thus, monks, threefold is the fault and guilt of action by mind causing pain and resulting in pain. Monks, it is because of this threefold fault and guilt of bodily action done with deliberate intent of wrong that beings, when body breaks up, beyond death arise again in the Waste, the Ill-bourn, the Downfall, in Purgatory. It is because of this fourfold fault and guilt of action by speech done with deliberate intent of wrong that beings, when body breaks up, beyond death arise again in the Waste, the Ill-bourn, the Downfall, in Purgatory. It is because of this threefold fault and guilt of action by mind done with deliberate intent of wrong that beings, when body breaks up, beyond death arise again in the Waste, the Ill-bourn, the Downfall, in Purgatory. Just as, monks, a true die when cast upwards alights sure wherever it alights (when it falls), even so it is because of this threefold fault and guilt of bodily action deliberately done with wrong intent that beings, when body breaks up, beyond death arise again in the Waste, the Ill-bourn, the Downfall, in Purgatory. It is because of this fourfold fault and guilt of action by speech, deliberately done with wrong intent that beings, when body breaks up, beyond death arise again in the Waste, the Ill-bourn, the Downfall, in Purgatory. It is because of this threefold fault and guilt of mental action deliberately done with wrong intent that beings, when body breaks up, beyond death arise again in the Waste, the Ill-bourn, the Downfall, in Purgatory. Monks, I declare that of intentional deeds done and accumulated there can be no wiping out without experiencing the result thereof, and that too wherever arising, either in this same visible state or in some other state hereafter. I declare, monks, that there is no ending of ill as regards intentional deeds done and accumulated without experiencing the result thereof. Herein, monks, threefold is the prosperity of bodily action done with deliberate good intent, causing happiness and resulting in happiness. Fourfold is that of action by speech done with deliberate good intent, causing happiness and resulting in happiness, threefold that of mental action done with deliberate good intent, causing happiness and resulting in happiness. And how is the prosperity of bodily action done with deliberate good intent, causing happiness and resulting in happiness threefold? Herein a certain one abandoning the taking of life, abstains therefrom: he lays aside the rod, he lays aside the knife; he dwells modest, charitable, feeling compassion for all living creatures. Herein again, monks, a certain one abandons taking what is not given, he abstains therefrom he abstains from taking with thievish intent things not given to him, the property of another person, situated in village or in jungle. Herein again, monks, a certain one abandons wrong action in sensual desires he is no wrong-doer; he abstains from intercourse with girls in ward of mother or father, brother, sister or relatives (or clan); with girls lawfully guarded, already plighted to a husband and protected by the rod, with girls crowned with the flower-garlands (of betrothal). Thus threefold is the prosperity of bodily action done with deliberate good intent, causing happiness and resulting in happiness. And how is the prosperity of action by speech done with deliberate good intent, causing happiness and resulting in happiness fourfold? He abandons lying speech he abstains therefrom. When cited to appear before the council or a company or amid his relatives or guild-men or before the royal family and asked to bear witness with the words: 'Come, good fellow! Say what you know.' If he knows not, he says, 'I know not'; if he knows, he says, 'I know'; if he has not seen, he says 'I saw not'; if he saw, he says 'I saw'. Thus neither for his own sake or that of others or to get some carnal profit or other does he deliberately utter falsehood. Abandoning slanderous speech he abstains therefrom. When he hears something at one place he does not proclaim it elsewhere to bring about a quarrel between the parties; what he has heard here he does not report there to bring about a quarrel between the parties; thus he brings together the discordant, restores harmony, harmony is his delight, he exults in, is passionately fond of harmony; he utters speech that makes for harmony. Also he abandons harsh speech, abstains therefrom. Whatsoever speech is blameless, pleasant to the ear, affectionate, going to the heart, urbane, agreeable to many folk, delightful to many folk, of such speech he is a speaker. Also abandoning idle babble he abstains therefrom; he speaks in season, of facts, of the aim, of dhamma, of discipline; he utters speech worth treasuring up, speech seasonable and worth listening to, discriminating and concerned with the aim. Thus fourfold is the prosperity of action by speech done with deliberate good intent, causing happiness and resulting in happiness. And how is the prosperity of mental action done with deliberate good intent, causing happiness and resulting in happiness threefold? Herein a certain one abandons coveting; he is of harmless thoughts, he has right view, he holds the reasonable view that there is gift, that there is offering, sacrifice; that there is fruit and ripening of deeds done well or ill; that this world is, that the world beyond is; that there are mother and father and beings supernaturally born (in other worlds); that in this world there are recluses and brahmins who go right, who fare rightly, who by their own comprehension have realized both this world and the world beyond and so declares it. Thus threefold is the prosperity of mental action done with deliberate good intent, causing happiness and resulting in happiness. It is because of this threefold prosperity of bodily action done with deliberate good intent, causing happiness and resulting in happiness that beings, when body breaks up, beyond death rise up again in the happy bourn, in the heaven world. It is because of this fourfold prosperity of action by speech done with deliberate good intent, causing happiness and resulting in happiness that beings, when body breaks up, beyond death rise up again in the happy bourn, in the heaven world. It is because of this threefold prosperity of mental action done with deliberate good intent, causing happiness and resulting in happiness that beings, when body breaks up, beyond death rise up again in the happy bourn, in the heaven world. Just as a true die when cast upwards alights sure wherever it falls, even so it is because of this threefold prosperity of bodily action done with deliberate good intent, causing happiness and resulting in happiness that beings, when body breaks up, beyond death rise up again in the happy bourn, in the heaven world. It is because of this fourfold prosperity of action by speech done with deliberate good intent, causing happiness and resulting in happiness that beings, when body breaks up, beyond death rise up again in the happy bourn, in the heaven world. It is because of this threefold prosperity of mental action done with deliberate good intent, causing happiness and resulting in happiness that beings, when body breaks up, beyond death rise up again in the happy bourn, in the heaven world. Monks, I declare that of intentional deeds done and accumulated there can be no wiping out without experiencing the result thereof, and that too wherever arising, either in this same visible state or in some other state hereafter. I declare, monks, that there is no ending of ill as regards intentional deeds done and accumulated without experiencing the result thereof."

• [ 1 ] Sañcetanika; cf. M. iii, 207; Vin. iii, 112; Points of Controv. 266, 313.
• [ 2 ] Apaṇṇako maṇi = samantato caturasso pāsako, Comy. As I have noted at G.S. i, 248, the phrase yathābhataṃ nikkhitto may refer to this throwing of a true die. The word apaṇṇaka (derivation unknown) is also an epithet for nibbāna. See Trenckner-Andersen, P. Dict. s.v.

"I declare, monks, that of intentional deeds done and accumulated there can be no wiping out without experiencing the result thereof, and that too whenever arising, either in this same visible state or in some other state hereafter. I declare, monks, that there is no ending of ill as regards intentional deeds done and accumulated without experiencing the results thereof. Herein threefold is the fault and guilt of bodily action done with deliberate intent, causing pain and resulting in pain. Fourfold is the fault and guilt of action by speech, done with deliberate intent, causing pain and resulting in pain. Threefold is the fault and guilt of mental action, done with deliberate intent causing pain and resulting in pain. Now herein, monks, a certain one takes life, he is a hunter, bloody-handed, given over to killing and slaying, void of compassion to all living creatures. He takes what is not given, he takes with thievish intent things not given to him, the property of another person, situated in village or in jungle. In sensual desires he is a wrong-doer; he has intercourse with girls in ward of mother or father, brother, sister or relatives (or clan); with girls lawfully guarded, already plighted to a husband and protected by the rod, even with girls crowned with the flower-garlands (of betrothal). Thus threefold is the fault and guilt of bodily action done with deliberate intent, causing pain and resulting in pain. And how, monks, is the fault and guilt of action by speech done with deliberate intent, causing pain and resulting in pain, of a fourfold nature? Herein a certain one is a liar. When cited to appear before the council or a company or amid his relatives or guild-men or the royal family, and asked to bear witness, with the words: 'Come, good fellow! Say what you know'; though he knows not, he says 'I know'; though he knows, he says 'I know not'; though he saw not, he says he saw; though he saw, he denies it. Thus for his own sake or that of others or to get some carnal profit or other he deliberately utters falsehood. Also he is a slanderer. Hearing something at one place he proclaims it at another place to bring about a quarrel between the parties. What he has heard here he repeats there to bring about a quarrel between the parties. Thus he breaks up harmony and foments strife between those discordant; discord is his delight; exulting in discord, passionately fond of discord he utters speech that makes for discord. Also he is harsh of speech. Whatsoever speech is rough, cutting, bitter about others, abusive of others, provoking wrath and conducive to distraction - such speech does he utter. He is given to idle babble, he speaks out of season, speaks unrealities, he speaks unprofitable things, speaks what is not-dhamma, what is not-discipline. He utters words not worth treasuring up, words unseasonable and not worth listening to, undiscriminating and not concerned with the aim. Thus, monks, fourfold is the fault and guilt of action by speech, done with deliberate intent, causing pain and resulting in pain. And how is the fault and guilt of action by mind, done with deliberate intent, causing pain and resulting in pain of a threefold nature? Herein a certain one is covetous, he is one who covets the property of another, thinking; '0 that what is another's were mine!' He is malevolent of heart, the thoughts of his heart are corrupt, thus: 'Let these beings be slain, come to destruction, be destroyed, let them not exist at all.' Likewise he has wrong view, he is perverse in outlook, holding: There is no gift, no offering, no sacrifice; there is no fruit or ripening of deeds ill done or well done; this world is not; the world beyond is not; there is no mother or father or beings born by supernatural birth (in another state); there are no recluses and brahmins in the world who have gone right, who fare aright, men who by their own comprehension have realized this world and the world beyond and so declare it. Thus, monks, threefold is the fault and guilt of action by mind causing pain and resulting in pain. Monks, it is because of this threefold fault and guilt of bodily action done with deliberate intent of wrong that beings, when body breaks up, beyond death arise again in the Waste, the Ill-bourn, the Downfall, in Purgatory. It is because of this fourfold fault and guilt of action by speech done with deliberate intent of wrong that beings, when body breaks up, beyond death arise again in the Waste, the Ill-bourn, the Downfall, in Purgatory. It is because of this threefold fault and guilt of action by mind done with deliberate intent of wrong that beings, when body breaks up, beyond death arise again in the Waste, the Ill-bourn, the Downfall, in Purgatory. Just as, monks, a true die when cast upwards alights sure wherever it alights (when it falls), even so it is because of this threefold fault and guilt of bodily action deliberately done with wrong intent that beings, when body breaks up, beyond death arise again in the Waste, the Ill-bourn, the Downfall, in Purgatory. It is because of this fourfold fault and guilt of action by speech, deliberately done with wrong intent that beings, when body breaks up, beyond death arise again in the Waste, the Ill-bourn, the Downfall, in Purgatory. It is because of this threefold fault and guilt of mental action deliberately done with wrong intent that beings, when body breaks up, beyond death arise again in the Waste, the Ill-bourn, the Downfall, in Purgatory. Monks, I declare that of intentional deeds done and accumulated there can be no wiping out without experiencing the result thereof, and that too wherever arising, either in this same visible state or in some other state hereafter. I declare, monks, that there is no ending of ill as regards intentional deeds done and accumulated without experiencing the result thereof. Herein, monks, threefold is the prosperity of bodily action done with deliberate good intent, causing happiness and resulting in happiness. Fourfold is that of action by speech done with deliberate good intent, causing happiness and resulting in happiness, threefold that of mental action done with deliberate good intent, causing happiness and resulting in happiness. And how is the prosperity of bodily action done with deliberate good intent, causing happiness and resulting in happiness threefold? Herein a certain one abandoning the taking of life, abstains therefrom: he lays aside the rod, he lays aside the knife; he dwells modest, charitable, feeling compassion for all living creatures. Herein again, monks, a certain one abandons taking what is not given, he abstains therefrom he abstains from taking with thievish intent things not given to him, the property of another person, situated in village or in jungle. Herein again, monks, a certain one abandons wrong action in sensual desires he is no wrong-doer; he abstains from intercourse with girls in ward of mother or father, brother, sister or relatives (or clan); with girls lawfully guarded, already plighted to a husband and protected by the rod, with girls crowned with the flower-garlands (of betrothal). Thus threefold is the prosperity of bodily action done with deliberate good intent, causing happiness and resulting in happiness. And how is the prosperity of action by speech done with deliberate good intent, causing happiness and resulting in happiness fourfold? He abandons lying speech he abstains therefrom. When cited to appear before the council or a company or amid his relatives or guild-men or before the royal family and asked to bear witness with the words: 'Come, good fellow! Say what you know.' If he knows not, he says, 'I know not'; if he knows, he says, 'I know'; if he has not seen, he says 'I saw not'; if he saw, he says 'I saw'. Thus neither for his own sake or that of others or to get some carnal profit or other does he deliberately utter falsehood. Abandoning slanderous speech he abstains therefrom. When he hears something at one place he does not proclaim it elsewhere to bring about a quarrel between the parties; what he has heard here he does not report there to bring about a quarrel between the parties; thus he brings together the discordant, restores harmony, harmony is his delight, he exults in, is passionately fond of harmony; he utters speech that makes for harmony. Also he abandons harsh speech, abstains therefrom. Whatsoever speech is blameless, pleasant to the ear, affectionate, going to the heart, urbane, agreeable to many folk, delightful to many folk, of such speech he is a speaker. Also abandoning idle babble he abstains therefrom; he speaks in season, of facts, of the aim, of dhamma, of discipline; he utters speech worth treasuring up, speech seasonable and worth listening to, discriminating and concerned with the aim. Thus fourfold is the prosperity of action by speech done with deliberate good intent, causing happiness and resulting in happiness. And how is the prosperity of mental action done with deliberate good intent, causing happiness and resulting in happiness threefold? Herein a certain one abandons coveting; he is of harmless thoughts, he has right view, he holds the reasonable view that there is gift, that there is offering, sacrifice; that there is fruit and ripening of deeds done well or ill; that this world is, that the world beyond is; that there are mother and father and beings supernaturally born (in other worlds); that in this world there are recluses and brahmins who go right, who fare rightly, who by their own comprehension have realized both this world and the world beyond and so declares it. Thus threefold is the prosperity of mental action done with deliberate good intent, causing happiness and resulting in happiness. It is because of this threefold prosperity of bodily action done with deliberate good intent, causing happiness and resulting in happiness that beings, when body breaks up, beyond death rise up again in the happy bourn, in the heaven world. It is because of this fourfold prosperity of action by speech done with deliberate good intent, causing happiness and resulting in happiness that beings, when body breaks up, beyond death rise up again in the happy bourn, in the heaven world. It is because of this threefold prosperity of mental action done with deliberate good intent, causing happiness and resulting in happiness that beings, when body breaks up, beyond death rise up again in the happy bourn, in the heaven world. Just as a true die when cast upwards alights sure wherever it falls, even so it is because of this threefold prosperity of bodily action done with deliberate good intent, causing happiness and resulting in happiness that beings, when body breaks up, beyond death rise up again in the happy bourn, in the heaven world. It is because of this fourfold prosperity of action by speech done with deliberate good intent, causing happiness and resulting in happiness that beings, when body breaks up, beyond death rise up again in the happy bourn, in the heaven world. It is because of this threefold prosperity of mental action done with deliberate good intent, causing happiness and resulting in happiness that beings, when body breaks up, beyond death rise up again in the happy bourn, in the heaven world. Monks, I declare that of intentional deeds done and accumulated there can be no wiping out without experiencing the result thereof, and that too wherever arising, either in this same visible state or in some other state hereafter. I declare, monks, that there is no ending of ill as regards intentional deeds done and accumulated without experiencing the result thereof."

"Monks, I declare that of intentional deeds done and accumulated there can be no wiping out without experiencing the result thereof, and that too whenever arising, either in this same visible state or in some other state hereafter. I declare, monks, that there is no ending of Ill as regards intentional deeds done and accumulated without experiencing the results thereof. Monks, that Ariyan disciple thus freed from coveting, freed from malevolence, not bewildered but self-possessed and concentrated, with a heart possessed of amity, abides irradiating one quarter of the world, likewise the second, third and fourth quarters of the world, likewise above, below, across, everywhere, for all sorts and conditions — he abides irradiating the whole world with a heart possessed of amity that is widespreading, grown great and boundless, free from enmity and untroubled. He comes to know thus: Formerly this heart of mine was confined, it was not made to grow; but now my heart is boundless, well made to grow. Moreover whatsoever deed belongs to a limited range, now it stays not in that range, it stands not still in that range. Now what think ye, monks? If from his youth up this young man should make the heart's release by amity to grow, pray would he do any wicked deed?" "Surely not, sir." "Pray, can any ill contact one who does no wicked deed?" "Surely not, sir. How shall ill contact such an one?" "Indeed, monks, this heart's release by amity must be made to grow whether by a woman or by a man. A woman or a man cannot take this body and go away. This mortal being, monks, is but a between-thoughts. He comes to know thus: 'Whatever wicked deed has been done by me here with this body born of action, all of that must be felt here; then it will not follow me and come to be hereafter.' Thus made to grow, monks, the heart's release by amity conduces to not-returning for the monk of insight won in this life, but who has not yet penetrated the release beyond that. Monks, that Ariyan disciple thus freed from coveting, freed from malevolence, not bewildered but self-possessed and concentrated, with a heart possessed of compassion, abides irradiating one quarter of the world, likewise the second, third and fourth quarters of the world, likewise above, below, across, everywhere, for all sorts and conditions — he abides irradiating the whole world with a heart possessed of compassion that is widespreading, grown great and boundless, free from enmity and untroubled. He comes to know thus: Formerly this heart of mine was confined, it was not made to grow; but now my heart is boundless, well made to grow. Moreover whatsoever deed belongs to a limited range, now it stays not in that range, it stands not still in that range. Now what think ye, monks? If from his youth up this young man should make the heart's release by compassion to grow, pray would he do any wicked deed?" "Surely not, sir." "Pray, can any ill contact one who does no wicked deed?" "Surely not, sir. How shall ill contact such an one?" "Indeed, monks, this heart's release by compassion must be made to grow whether by a woman or by a man. A woman or a man cannot take this body and go away. This mortal being, monks, is but a between-thoughts. He comes to know thus: 'Whatever wicked deed has been done by me here with this body born of action, all of that must be felt here; then it will not follow me and come to be hereafter.' Thus made to grow, monks, the heart's release by compassion conduces to not-returning for the monk of insight won in this life, but who has not yet penetrated the release beyond that. Monks, that Ariyan disciple thus freed from coveting, freed from malevolence, not bewildered but self-possessed and concentrated, with a heart possessed of sympathy, abides irradiating one quarter of the world, likewise the second, third and fourth quarters of the world, likewise above, below, across, everywhere, for all sorts and conditions — he abides irradiating the whole world with a heart possessed of sympathy that is widespreading, grown great and boundless, free from enmity and untroubled. He comes to know thus: Formerly this heart of mine was confined, it was not made to grow; but now my heart is boundless, well made to grow. Moreover whatsoever deed belongs to a limited range, now it stays not in that range, it stands not still in that range. Now what think ye, monks? If from his youth up this young man should make the heart's release by sympathy to grow, pray would he do any wicked deed?" "Surely not, sir." "Pray, can any ill contact one who does no wicked deed?" "Surely not, sir. How shall ill contact such an one?" "Indeed, monks, this heart's release by sympathy must be made to grow whether by a woman or by a man. A woman or a man cannot take this body and go away. This mortal being, monks, is but a between-thoughts. He comes to know thus: 'Whatever wicked deed has been done by me here with this body born of action, all of that must be felt here; then it will not follow me and come to be hereafter.' Thus made to grow, monks, the heart's release by sympathy conduces to not-returning for the monk of insight won in this life, but who has not yet penetrated the release beyond that. Monks, that Ariyan disciple thus freed from coveting, freed from malevolence, not bewildered but self-possessed and concentrated, with a heart possessed of equanimity, abides irradiating one quarter of the world, likewise the second, third and fourth quarters of the world, likewise above, below, across, everywhere, for all sorts and conditions — he abides irradiating the whole world with a heart possessed of equanimity that is widespreading, grown great and boundless, free from enmity and untroubled. He comes to know thus: Formerly this heart of mine was confined, it was not made to grow; but now my heart is boundless, well made to grow. Moreover whatsoever deed belongs to a limited range, now it stays not in that range, it stands not still in that range. Now what think ye, monks? If from his youth up this young man should make the heart's release by equanimity to grow, pray would he do any wicked deed?" "Surely not, sir." "Pray, can any ill contact one who does no wicked deed?" "Surely not, sir. How shall ill contact such an one?" "Indeed, monks, this heart's release by equanimity must be made to grow whether by a woman or by a man. A woman or a man cannot take this body and go away. This mortal being, monks, is but a between-thoughts. He comes to know thus: 'Whatever wicked deed has been done by me here with this body born of action, all of that must be felt here; then it will not follow me and come to be hereafter.' Thus made to grow, monks, the heart's release by equanimity conduces to not-returning for the monk of insight won in this life, but who has not yet penetrated the release beyond that."

• [ 2 ] As at S. iv, 322 = K.S. iv, 227; G.S. ii, 132. Apparently all this is borrowed from some other sutta, for it is introduced without apparent reason thus suddenly. Below we have 'that young man.'
• [ 3 ] Paritta; cf. D. i, 251 = Dialog. i, 318; K.S. iv, 227.
• [ 4 ] Yaṇ pamāṇa-kataṇ kammaṇ is taken by Comy. as equal to kāmā-vacara (sphere of sense-activities), while appamāṇa-kataṇ kammaṇ is of rūpāvacara (the realm of finer matter). This passage in the Brahma-vihāras has hitherto been taken (by Rhys Davids at D. i, loc. cit., and by myself at K.S. iv) to refer to the all-embracing range of amity, 'whatsoever finite thing there be, naught is passed over or left aside' — i.e., he leaves out no finite object from his heart; but re-reading Text and Comy. I think this trans. will not stand for kammaṇ and na tatrāvasissati, for another idea seems thus introduced. Comy., which repeats a part of SA. iii on S. iv, 227, seems to think it means, 'by shutting out the result of this or that act, of himself he is carried onwards to the Company of the Brahma-world.'
• [ 5 ] Dahara-t-agge.
• [ 6 ] Lit., 'there is not a going away of body, taking it along, for a man or woman.'
• [ 7 ] Citt'antaro ayaṇ macco. I have not found the word c.a. in P. Dicts. Comy. says it is citta-kāraṇo or citten'eva antariko — i.e., at one thought-moment one is in this world, at the next in the deva-world or purgatory, etc. Editor of Text misprints an'atthiko (?) at p. 364 (in Appendix).
• [ 8 ] Karaja-kāya (this gives the name to this chapter), translated 'sentient body' at Expositor ii, 485, where note has: 'It is also explained as the "constituted body" (sasambhāra-kāya) or "body born of becoming." ... Comy. on Dīg. ii takes it to mean "the body derived from the four great essentials." ... The rendering by "frail body" in Buddhist Psychological Ethics, p. 213, is wrong.'
• [ 9 ] Na taṇ anugaṇ bhavissati. So Text, but Comy. anubhavissati (= na anugataṇ bhavissati), referring to one on the Fourfold Path.
• [ 10 ] Idha-paññassa bhikkhuno. Comy. imasmiṇ sāsane paññā idha paññā nāma sāsana-caritāya ariya-pañÑāya yuttassa ariya-sāvakassa. Text has idha paññ'assa (?), as if it were paññāssa (would be wisdom). The release 'beyond' is arahantship.

THUS have I heard: Now a certain brāhmin came to see the Exalted One, and on coming to him greeted him courteously, and after the exchange of greetings and reminiscent talk sat down at one side. So seated he said this to the Exalted One: "Pray, Master Gotama, what is the reason, what is the cause why certain beings of this world, when body breaks up, beyond death rise up again in the Waste, the Ill-bourn, the Downfall, in Purgatory?" "Brahmin, the reason and cause for this are conduct that is not-dhamma and crooked ways of life. That is why beings are so born." "But pray, Master Gotama, what is the reason, what is the cause why certain beings of this world, when body breaks up, beyond death rise up again in the Happy Bourn, the heaven-world?" "Brahmin, the reason and cause are conduct that is dhflmma. and straight ways. That is the reason why they are so reborn." "For my part I don't understand in full the meaning of this pronouncement in brief made by the worthy Gotama. Well for me if the worthy Gotama would teach me dhamma in such a way that I could understand in full the meaning of this brief utterance of the worthy Gotama." "Then listen, brāhmin. Pay attention carefully and I will speak." "I will, master," replied that brāhmin to the Exalted One, who said this: "Threefold, brāhmin, is conduct by body that is not-dhamma and crooked ways of life. Fourfold brāhmin, is conduct by speech that is not-dhamma and crooked ways of life. Threefold brāhmin, is conduct by mind that is not-dhamma and crooked ways of life. And how is bodily conduct that is not-dhamma and crooked ways of life threefold? In this connexion, brāhmin, a certain one takes life, he is a hunter, bloody-handed, given over to killing and slaying, void of compassion to all living creatures. A certain one takes what is not given; he takes with thievish intent things not given to him, the property of another person, situated in jungle or in village. In sexual desires he is a wrong-doer; he has intercourse with girls in ward of mother or father, brother, sister or relatives (or clan); with girls lawfully guarded, already pledged to a husband and protected by the rod, even with girls crowned with the flower-garland (of betrothal). Thus is bodily conduct that is not-dhamma and crooked ways of life threefold. And how is conduct by speech that is not-dhamma and crooked ways of life fourfold? In this connexion, brāhmin, a certain one is a liar. When cited to appear before the council or a company or amid his relatives or guild-men or before the royal family and asked to bear witness with the words: 'Come, good fellow! Say what you know.' Though he knows not, he says, 'I know'; though he knows, he says, 'I know not'; though he has not seen, he says 'I saw'; though he saw, he says 'I saw not'. Thus for his own sake or that of others or to get some carnal profit or other he deliberately utters falsehood. Also he is a slanderer. Hearing something at one place he proclaims it somewhere else to bring about a quarrel between the parties; what he has heard here he repeats there to bring about a quarrel between the parties. Thus he breaks up harmony, foments strife between those discordant, discord is his delight; exulting in and passionately fond of discord, he utters speech that makes for discord. Also he is of harsh speech. Whatsoever speech is rough, cutting, bitter about others, abusive of others, provoking wrath and conducive to distraction - such speech does he utter. He is given to idle babble, he speaks out of season, speaks unrealities; he speaks things unprofitable, what is not-dhamma and not-discipline; he utters speech not worth treasuring up, speech unreasonable and not worth listening to, undiscriminating and unconcerned with profit. Thus is conduct by speech that is not-dhamma and crooked ways of life fourfold. And how is conduct by mind that is not-dhamma and crooked ways of life threefold? In this connexion, brāhmin, a certain one is covetous, he is one who covets the property of another, thinking: 'O that what is another's were mine!' He is malevolent of heart, the thoughts of his heart are corrupt, thus: 'Let these beings be slain, come to destruction, be destroyed, not exist at all.' Also he has wrong view, he is perverse in outlook, holding: There is no gift, no offering, no sacrifice; there is no fruit or ripening of deeds well done or ill done; this world is not, the world beyond is not; there is no mother, no father, no beings supernaturally born; there are no recluses and brāhmins in the world who have gone right, who fare rightly, men who by their own comprehension have realized this world and the world beyond and thus declare. Thus is conduct by mind that is not-dhamma and crooked ways of life threefold. 'This is the reason, brāhmin this is the cause why certain beings of this world, when body breaks up, beyond death rise up again in the Waste, the Ill-bourn, the Downfall, in Purgatory". 'Threefold, brāhmin, is conduct by body that is Dhamma and straight ways of life. Fourfold brāhmin, is conduct by speech that is Dhamma and straight ways of life. Threefold brāhmin, is conduct by mind that is Dhamma and straight ways of life. And how is bodily conduct that is dhamma and straight ways of life threefold? Herein a certain one abandons taking life, abstains therefrom; he has laid aside the rod, has laid aside the knife; he dwells modest, charitable, feeling compassion towards every living creature. He abandons taking what is not given, abstains therefrom; the property of another, situated in jungle or in village, if not given, he takes not with thievish intent. In sexual desires he abandons wrong action, abstains therefrom. He has no intercourse with girls in ward of mother or father, of brother, sister or relatives (or clan), with girls lawfully guarded, already plighted to a husband and protected by the rod, even with girls crowned with the flower-garlands (of betrothal). Thus is conduct by body that is dhamma and straight ways of life threefold. And how is conduct by speech that is dhamma and straight ways of life fourfold? In this connexion, brāhmin, a certain one abandons lying speech he abstains therefrom. When cited to appear before the council or a company or amid his relatives or guild-men or before the royal family and asked to bear witness with the words: 'Come, good fellow! Say what you know.' If he knows not, he says, 'I know not'; if he knows, he says, 'I know'; if he has not seen, he says 'I saw not'; if he saw, he says 'I saw'. Thus neither for his own sake or that of others or to get some carnal profit or other does he deliberately utter falsehood. Abandoning slanderous speech he abstains therefrom. When he hears something at one place he does not proclaim it elsewhere to bring about a quarrel between the parties; what he has heard here he does not report there to bring about a quarrel between the parties; thus he brings together the discordant, restores harmony, harmony is his delight, he exults in, is passionately fond of harmony; he utters speech that makes for harmony. Also he abandons harsh speech, abstains therefrom. Whatsoever speech is blameless, pleasant to the ear, affectionate, going to the heart, urbane, agreeable to many folk, delightful to many folk, of such speech he is a speaker. Also abandoning idle babble he abstains therefrom; he speaks in season, of facts, of the aim, of dhamma, of discipline; he utters speech worth treasuring up, speech seasonable and worth listening to, discriminating and concerned with the aim. Thus is conduct by speech that is dhamma and straight ways of life fourfold. And how is conduct by mind that is dhamma and straight ways of life fourfold? In this connexion, brāhmin, a certain one is not covetous; he covets not the property of another, thinking: '0 that what is another's were mine!' He is not malevolent of heart, the thoughts of his heart are not corrupt. He wishes: 'Let these beings carry about the self in peace, free from enmity, free from sorrow and in happiness.' Also he has right view; he is reasonable in outlook, holding that there are such things as gift, offering, oblation, fruit and ripening of deeds done well or ill; that this world is, that the world beyond is; that mother, father and beings of supernatural birth (in other worlds) do exist; that there are in the world recluses and brāhmins who have gone rightly, who fare rightly, men who of their own comprehension have realized this world and the world beyond and thus declare it. Thus is conduct by mind that is dhamma and straight ways of life threefold. This is the reason, brāhmin this is the cause why certain beings of this world, when body breaks up, beyond death rise up again in the Happy Bourn, the heaven-world" 'Excellent, Master Gotama! Excellent, Master Gotama! It is as if one should raise the fallen, open up the hidden, point out the way to one gone astray, hold up a shining light so that they who have eyes may see objects. Thus has dhamma been expounded in divers ways by the worthy Gotama. I myself, worthy Gotama, do go for resort to the awakened one, to dhamma and to the order of monks. Let the worthy Gotama reckon me as a lay-follower from this day forth, so long as life shall last, as one who has gone to him as resort."

THUS have I heard: Once the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, possessing ten qualities one is cast into purgatory according to his deserts. What ten? Herein a certain one takes life, takes what is not given, in sexual desires is a wrong-doer, is a liar, is a slanderer, is of harsh speech, is given to idle babble, is covetous, is malevolent of heart, has wrong view. Monks, possessing these ten qualities one is cast into purgatory according to his deserts. Possessing ten qualities one is put into heaven according to his deserts. What ten? Herein a certain one abandons taking life, abandons taking what is not given, in sexual desires she abandons wrong action, she abandons lying speech, she abandoning slanderous speech, she abandons harsh speech, she abandons idle babble, she is not covetous, she is not malevolent of heart, she has right view. Possessing these ten qualities one is put into heaven according to his deserts."

"Monks, a person possessed of ten qualities should not be followed. What ten qualities? A person has wrong wrong view, a person has wrong thinking, a person has wrong speech, a person has wrong action, a person has wrong living, a person has wrong effort, a person has wrong mindfulness, a person has wrong concentration, a person has wrong knowledge, a person has wrong release. Possessed of these ten qualities a person should not be followed. Possessed of ten qualities a person should be followed. What ten qualities? A person has right view, a person has right thinking, a person has right speech, a person has right action, a person has right living, a person has right effort, a person has right mindfulness, a person has right concentration, a person has right knowledge, a person has right release. Possessed of these ten a person should be followed."

[s.4nt.org: an10.156–an10.166 repeat this frame — 11 suttas condensed to this one.]

"Monks, a person possessed of ten qualities should not be associated with. What ten qualities? A person has wrong wrong view, a person has wrong thinking, a person has wrong speech, a person has wrong action, a person has wrong living, a person has wrong effort, a person has wrong mindfulness, a person has wrong concentration, a person has wrong knowledge, a person has wrong release. Possessed of these ten qualities a person should not be associated with. Possessed of ten qualities a person should be associated with. What ten qualities? A person has Right view, a person has right thinking, a person has right speech, a person has right action, a person has right living, a person has right effort, a person has right mindfulness, a person has right concentration, a person has right knowledge, a person has right release. Possessed of these ten a person should be associated with."

THUS have I heard: Once the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, I will teach you the seemly, also the unseemly. Do ye listen to it. Attend carefully and I will speak." "We will, sir," replied those monks to the Exalted One, who then said: "And what, monks, is the unseemly? Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. This, monks, is called 'the unseemly.' And what is the seemly? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. This, monks, is called 'the seemly.'"

THUS have I heard: Once the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, I will teach you the Ariyan, also the unariyan. Do ye listen to it. Attend carefully and I will speak." "We will, sir," replied those monks to the Exalted One, who then said: "And what, monks, is the unariyan? Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. This, monks, is called 'the unariyan.' And what is the Ariyan? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. This, monks, is called 'the Ariyan.'"

THUS have I heard: Once the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, I will teach you the good, also the bad. Do ye listen to it. Attend carefully and I will speak." "We will, sir," replied those monks to the Exalted One, who then said: "And what, monks, is the bad? Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. This, monks, is called 'the bad.' And what is the good? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. This, monks, is called 'the good.'"

THUS have I heard: Once the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, I will teach you the aim, also the not-aim. Do ye listen to it. Attend carefully and I will speak." "We will, sir," replied those monks to the Exalted One, who then said: "And what, monks, is the not-aim? Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. This, monks, is called 'the not-aim.' And what is the aim? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. This, monks, is called 'the aim.'"

THUS have I heard: Once the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, I will teach you Dhamma, also not-dhamma. Do ye listen to it. Attend carefully and I will speak." "We will, sir," replied those monks to the Exalted One, who then said: "And what, monks, is not-dhamma? Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. This, monks, is called 'not-dhamma.' And what is Dhamma? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. This, monks, is called 'Dhamma.'"

THUS have I heard: Once the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, I will teach you dhamma without cankers, also dhamma with cankers. Do ye listen to it. Attend carefully and I will speak." "We will, sir," replied those monks to the Exalted One, who then said: "And what, monks, is dhamma with cankers? Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. This, monks, is called 'dhamma with cankers.' And what is the dhamma without cankers? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. This, monks, is called 'dhamma without cankers.'"

THUS have I heard: Once the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, I will teach you the blameless, also the blameworthy. Do ye listen to it. Attend carefully and I will speak." "We will, sir," replied those monks to the Exalted One, who then said: "And what, monks, is the blameworthy? Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. This, monks, is called 'the blameworthy.' And what is the blameless? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. This, monks, is called 'the blameless.'"

THUS have I heard: Once the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, I will teach you Dhamma without remorse, also dhamma with remorse. Do ye listen to it. Attend carefully and I will speak." "We will, sir," replied those monks to the Exalted One, who then said: "And what, monks, is the dhamma with remorse? Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. This, monks, is called 'dhamma with remorse.' And what is the Dhamma without remorse? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. This, monks, is called 'the Dhamma without remorse.'"

THUS have I heard: Once the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, I will teach you the Dhamma given to diminishing (rebirth), also the dhamma given to heaping up (rebirth). Do ye listen to it. Attend carefully and I will speak." "We will, sir," replied those monks to the Exalted One, who then said: "And what, monks, is the dhamma given to heaping up (rebirth)? Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. This, monks, is called 'the dhamma given to heaping up (rebirth).' And what is the Dhamma given to diminishing (rebirth)? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. This, monks, is called 'the Dhamma given to diminishing (rebirth).'"

THUS have I heard: Once the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, I will teach you the Dhamma yielding pleasure, also the dhamma yielding pain. Do ye listen to it. Attend carefully and I will speak." "We will, sir," replied those monks to the Exalted One, who then said: "And what, monks, is the dhamma yielding pain? Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. This, monks, is called 'the dhamma yielding pain.' And what is the Dhamma yielding pleasure? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. This, monks, is called 'the Dhamma yielding pleasure.'"

THUS have I heard: Once the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, I will teach you the Dhamma whose fruit is pleasure, also the dhamma whose fruit is pain. Do ye listen to it. Attend carefully and I will speak." "We will, sir," replied those monks to the Exalted One, who then said: "And what, monks, is the dhamma whose fruit is pain? Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. This, monks, is called 'the dhamma whose fruit is pain.' And what is the Dhamma whose fruit is pleasure? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. This, monks, is called 'the Dhamma whose fruit is pleasure.'"

THUS have I heard: Once the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, I will teach you the Ariyan, also the unariyan. Do ye listen to it. Attend carefully and I will speak." "We will, sir," replied those monks to the Exalted One, who then said: "And what, monks, is the unariyan? Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. This, monks, is called 'the unariyan.' And what is the Ariyan? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. This, monks, is called 'the Ariyan.'"

THUS have I heard: Once the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, I will teach you the bright way, also the dark way. Do ye listen to it. Attend carefully and I will speak." "We will, sir," replied those monks to the Exalted One, who then said: "And what, monks, is the dark way Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. This, monks, is called 'the dark way.' And what is the bright way? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. This, monks, is called 'the bright way.'"

THUS have I heard: Once the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, I will teach you true Dhamma, also false dhamma. Do ye listen to it. Attend carefully and I will speak." "We will, sir," replied those monks to the Exalted One, who then said: "And what, monks, is false dhamma? Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. This, monks, is called 'false dhamma.' And what is true Dhamma? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. This, monks, is called 'true Dhamma.'"

THUS have I heard: Once the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, I will teach you the dhamma of the very-man, also what is not the dhamma of the very-man. Do ye listen to it. Attend carefully and I will speak." "We will, sir," replied those monks to the Exalted One, who then said: "And what, monks, is not the dhamma of the very-man? Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. This, monks, is called 'what is not the dhamma of the very-man.' And what is the dhamma of the very-man? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. This, monks, is called 'the dhamma of the very-man.'"

THUS have I heard: Once the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, I will teach you Dhamma to be brought about , also dhamma not to be brought about. Do ye listen to it. Attend carefully and I will speak." "We will, sir," replied those monks to the Exalted One, who then said: "And what, monks, is dhamma not to be brought about? Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. This, monks, is called 'dhamma not to be brought about.' And what is Dhamma to be brought about? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. This, monks, is called 'Dhamma to be brought about.'"

THUS have I heard: Once the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, I will teach you Dhamma to be followed, also dhamma not to be followed. Do ye listen to it. Attend carefully and I will speak." "We will, sir," replied those monks to the Exalted One, who then said: "And what, monks, is dhamma not to be followed? Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. This, monks, is called 'dhamma not to be followed.' And what is the Dhamma to be followed? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. This, monks, is called 'Dhamma to be followed.'"

THUS have I heard: Once the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, I will teach you Dhamma to be made to grow, also dhamma not to be made to grow. Do ye listen to it. Attend carefully and I will speak." "We will, sir," replied those monks to the Exalted One, who then said: "And what, monks, is the dhamma not to be made to grow? Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. This, monks, is called 'the dhamma not to be made to grow.' And what is Dhamma to be made to grow? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. This, monks, is called 'Dhamma to be made to grow.'"

THUS have I heard: Once the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, I will teach you Dhamma to be made much of, also dhamma not to be made much of. Do ye listen to it. Attend carefully and I will speak." "We will, sir," replied those monks to the Exalted One, who then said: "And what, monks, is the dhamma not to be made much of? Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. This, monks, is called 'dhamma not to be made much of.' And what is the Dhamma to be made much of? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. This, monks, is called 'the Dhamma to be made much of.'"

THUS have I heard: Once the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, I will teach you the Dhamma to be remembered, also the dhamma not to be remembered. Do ye listen to it. Attend carefully and I will speak." "We will, sir," replied those monks to the Exalted One, who then said: "And what, monks, is the dhamma not to be remembered? Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. This, monks, is called 'the dhamma not to be remembered.' And what is the Dhamma to be remembered? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. This, monks, is called 'Dhamma to be remembered.'"

THUS have I heard: Once the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, I will teach you the dhamma to be realized, also the dhamma not to be realized. Do ye listen to it. Attend carefully and I will speak." "We will, sir," replied those monks to the Exalted One, who then said: "And what, monks, is the dhamma not to be realized? Taking life, taking what is not given, wrong conduct in sexual desires, falsehood, slander, bitter speech, idle babble, coveting, harmfulness wrong view. This, monks, is called 'the dhamma not to be realized.' And what is the dhamma to be realized? Abstaining from taking life, abstaining from taking what is not given, abstaining from wrong conduct in sexual desires, abstaining from falsehood, abstaining from slander, abstaining from bitter speech, abstaining from idle babble, non-coveting, harmlessness, right view. This, monks, is called "the dhamma to be realized.'"

Now the venerable Sāriputta, addressed the monks: "May it be the case, monks, that a monk's winning of concentration is of such a sort that in earth he is unaware of earth, in water unaware of water, in heat unaware of heat, in air unaware of it, in the sphere of unbounded space unaware of it, in the sphere of infinite intellection unaware of it, in the sphere of nothingness unaware of it, in the sphere of neither-perception-nor-non-perception unaware of it; that in this world he is unaware of this world, in the world beyond unaware of it, in whatsoever is seen, heard, sensed, cognized, attained, searched into, pondered over by mind unaware of the seen, heard, sensed, cognized, attained, searched into, pondered over by mind and yet at the same time he may be aware?" "We would come a long way, your reverence, to learn the meaning of this saying from the venerable Sāriputta. Well for us, sir, if the meaning of this saying were to occur to the venerable Sāriputta. Hearing it from the venerable Sāriputta the monks would bear it in mind." "It may be the case, monks, that a monk's winning of concentration is of such a sort that in earth he is unaware of earth, in water unaware of water, in heat unaware of heat, in air unaware of it, in the sphere of unbounded space unaware of it, in the sphere of infinite intellection unaware of it, in the sphere of nothingness unaware of it, in the sphere of neither-perception-nor-non-perception unaware of it; that in this world he is unaware of this world, in the world beyond unaware of it, in whatsoever is seen, heard, sensed, cognized, attained, searched into, pondered over by mind unaware of the seen, heard, sensed, cognized, attained, searched into, pondered over by mind and yet at the same time is aware." Pray, Sāriputta, your reverence, in what way may it be that a monk's winning of concentration is of such a sort that in earth he is unaware of earth, in water unaware of water, in heat unaware of heat, in air unaware of it, in the sphere of unbounded space unaware of it, in the sphere of infinite intellection unaware of it, in the sphere of nothingness unaware of it, in the sphere of neither-perception-nor-non-perception unaware of it; that in this world he is unaware of this world, in the world beyond unaware of it, in whatsoever is seen, heard, sensed, cognized, attained, searched into, pondered over by mind unaware of the seen, heard, sensed, cognized, attained, searched into, pondered over by mind and yet at the same time is aware?" "Herein, monks, a monk is conscious thus: 'This is the real, this is the best — namely, the calming of all activities, the rejection of all substrate, the ending of craving, the fading of interest, stopping, Nibbāna.' In such a way a monk's winning of concentration may be of such a sort that in earth he is unaware of earth, in water unaware of water, in heat unaware of heat, in air unaware of it, in the sphere of unbounded space unaware of it, in the sphere of infinite intellection unaware of it, in the sphere of nothingness unaware of it, in the sphere of neither-perception-nor-non-perception unaware of it; that in this world he is unaware of this world, in the world beyond unaware of it, in whatsoever is seen, heard, sensed, cognized, attained, searched into, pondered over by mind unaware of the seen, heard, sensed, cognized, attained, searched into, pondered over by mind and yet at the same time is aware."

"Monks, possessing eleven qualities a cowherd cannot become the man to lead about a herd and make it prosperous. Herein, monks, a cowherd knows not bodily forms and is unskilled in distinguishing the marks; he does not remove flies' eggs or dress wounds; he makes no fumigation; he knows not the ford, the watering-place or the road; he is unskilled in pastures; he milks dry; pays no special respect to the bulls, the sires and leaders of the herd. Possessing these eleven qualities a cowherd cannot become the man to lead about a herd and make it prosperous. In the same way a monk possessing eleven qualities cannot become the man to reach growth, increase and maturity in this Dhamma-discipline. What eleven? Herein a monk knows not objects, is unskilled in the marks; removes no flies' eggs, dresses not a wound, makes no fumigation, knows not the ford, knows not the watering-place, knows not the road, is unskilled in pastures, milks dry, pays no special respect to those elder monks who have gone forth many a day, who are sires of the Order, leaders of the Order. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in eye. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in eye. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in eye. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in eye. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in eye. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in eye. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in eye. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in eye. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in eye. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in eye. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in ear. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in ear. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in ear. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in ear. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in ear. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in ear. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in ear. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in ear. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in ear. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in ear. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in nose. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in nose. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in nose. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in nose. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in nose. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in nose. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in nose. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in nose. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in nose. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in nose. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in tongue. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in tongue. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in tongue. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in tongue. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in tongue. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in tongue. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in tongue. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in tongue. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in tongue. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in tongue. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in body. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in body. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in body. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in body. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in body. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in body. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in body. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in body. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in body. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in body. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in mind. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in mind. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in mind. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in mind. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in mind. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in mind. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in mind. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in mind. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in mind. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in mind. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in mental states. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in mental states. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in mental states. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in mental states. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in mental states. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in mental states. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in mental states. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in mental states. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in mental states. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in mental states. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in eye-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in eye-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in eye-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in eye-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in eye-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in eye-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in eye-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in eye-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in eye-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in eye-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in ear-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in ear-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in ear-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in ear-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in ear-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in ear-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in ear-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in ear-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in ear-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in ear-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in nose-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in nose-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in nose-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in nose-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in nose-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in nose-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in nose-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in nose-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in nose-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in nose-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in tongue-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in tongue-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in tongue-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in tongue-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in tongue-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in tongue-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in tongue-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in tongue-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in tongue-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in tongue-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in body-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in body-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in body-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in body-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in body-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in body-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in body-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in body-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in body-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in body-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in mind-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in mind-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in mind-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in mind-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in mind-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in mind-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in mind-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in mind-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in mind-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in mind-consciousness. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in eye-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in eye-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in eye-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in eye-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in eye-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in eye-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in eye-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in eye-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in eye-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in eye-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in ear-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in ear-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in ear-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in ear-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in ear-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in ear-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in ear-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in ear-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in ear-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in ear-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in nose-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in nose-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in nose-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in nose-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in nose-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in nose-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in nose-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in nose-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in nose-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in nose-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in tongue-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in tongue-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in tongue-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in tongue-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in tongue-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in tongue-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in tongue-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in tongue-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in tongue-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in tongue-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in body-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in body-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in body-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in body-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in body-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in body-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in body-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in body-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in body-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in body-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in mind-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in mind-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in mind-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in mind-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in mind-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in mind-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in mind-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in mind-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in mind-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in mind-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in feeling that is born of eye-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in feeling that is born of eye-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in feeling that is born of eye-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in feeling that is born of eye-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in feeling that is born of eye-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in feeling that is born of eye-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in feeling that is born of eye-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in feeling that is born of eye-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in feeling that is born of eye-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in feeling that is born of eye-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in feeling that is born of ear-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in feeling that is born of ear-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in feeling that is born of ear-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in feeling that is born of ear-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in feeling that is born of ear-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in feeling that is born of ear-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in feeling that is born of ear-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in feeling that is born of ear-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in feeling that is born of ear-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in feeling that is born of ear-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in feeling that is born of nose-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in feeling that is born of nose-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in feeling that is born of nose-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in feeling that is born of nose-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in feeling that is born of nose-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in feeling that is born of nose-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in feeling that is born of nose-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in feeling that is born of nose-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in feeling that is born of nose-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in feeling that is born of nose-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in feeling that is born of tongue-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in feeling that is born of tongue-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in feeling that is born of tongue-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in feeling that is born of tongue-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in feeling that is born of tongue-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in feeling that is born of tongue-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in feeling that is born of tongue-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in feeling that is born of tongue-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in feeling that is born of tongue-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in feeling that is born of tongue-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in feeling that is born of body-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in feeling that is born of body-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in feeling that is born of body-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in feeling that is born of body-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in feeling that is born of body-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in feeling that is born of body-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in feeling that is born of body-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in feeling that is born of body-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in feeling that is born of body-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in feeling that is born of body-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in feeling that is born of mind-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in feeling that is born of mind-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in feeling that is born of mind-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in feeling that is born of mind-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in feeling that is born of mind-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in feeling that is born of mind-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in feeling that is born of mind-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in feeling that is born of mind-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in feeling that is born of mind-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in feeling that is born of mind-contact. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in perception of objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in perception of objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in perception of objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in perception of objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in perception of objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in perception of objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in perception of objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in perception of objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in perception of objects. In the same way a monk who has these eleven qualities cannot become the man In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in perception of sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in perception of sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in perception of sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in perception of sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in perception of sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in perception of sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in perception of sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in perception of sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in perception of sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in perception of sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in perception of scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in perception of scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in perception of scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in perception of scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in perception of scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in perception of scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in perception of scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in perception of scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in perception of scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in perception of scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in perception of savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in perception of savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in perception of savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in perception of savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in perception of savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in perception of savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in perception of savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in perception of savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in perception of savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in perception of savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in perception of tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in perception of tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in perception of tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in perception of tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in perception of tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in perception of tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in perception of tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in perception of tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in perception of tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in perception of tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in perception of mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in perception of mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in perception of mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in perception of mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in perception of mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in perception of mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in perception of mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in perception of mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in perception of mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in perception of mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in craving for objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in craving for objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in craving for objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in craving for objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in craving for objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in craving for objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in craving for objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in craving for objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in craving for objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in craving for objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in craving for sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in craving for sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in craving for sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in craving for sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in craving for sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in craving for sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in craving for sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in craving for sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in craving for sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in craving for sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in craving for scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in craving for scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in craving for scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in craving for scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in craving for scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in craving for scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in craving for scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in craving for scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in craving for scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in craving for scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in craving for savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in craving for savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in craving for savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in craving for savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in craving for savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in craving for savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in craving for savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in craving for savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in craving for savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in craving for savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in craving for tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in craving for tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in craving for tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in craving for tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in craving for tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in craving for tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in craving for tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in craving for tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in craving for tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in craving for tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in craving for mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in craving for mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in craving for mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in craving for mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in craving for mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in craving for mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in craving for mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in craving for mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in craving for mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in craving for mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in discursive thought about objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in discursive thought about objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in discursive thought about objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in discursive thought about objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in discursive thought about objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in discursive thought about objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in discursive thought about objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in discursive thought about objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in discursive thought about objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in discursive thought about objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in discursive thought about sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in discursive thought about sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in discursive thought about sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in discursive thought about sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in discursive thought about sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in discursive thought about sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in discursive thought about sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in discursive thought about sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in discursive thought about sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in discursive thought about sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in discursive thought about scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in discursive thought about scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in discursive thought about scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in discursive thought about scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in discursive thought about scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in discursive thought about scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in discursive thought about scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in discursive thought about scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in discursive thought about scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in discursive thought about scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in discursive thought about savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in discursive thought about savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in discursive thought about savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in discursive thought about savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in discursive thought about savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in discursive thought about savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in discursive thought about savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in discursive thought about savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in discursive thought about savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in discursive thought about savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in discursive thought about tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in discursive thought about tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in discursive thought about tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in discursive thought about tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in discursive thought about tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in discursive thought about tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in discursive thought about tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in discursive thought about tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in discursive thought about tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in discursive thought about tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in discursive thought about mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in discursive thought about mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in discursive thought about mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in discursive thought about mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in discursive thought about mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in discursive thought about mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in discursive thought about mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in discursive thought about mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in discursive thought about mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in discursive thought about mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in sustained thought about objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in sustained thought about objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in sustained thought about objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in sustained thought about objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in sustained thought about objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in sustained thought about objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in sustained thought about objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in sustained thought about objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in sustained thought about objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in sustained thought about objects. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in sustained thought about sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in sustained thought about sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in sustained thought about sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in sustained thought about sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in sustained thought about sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in sustained thought about sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in sustained thought about sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in sustained thought about sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in sustained thought about sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in sustained thought about sounds. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in sustained thought about scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in sustained thought about scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in sustained thought about scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in sustained thought about scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in sustained thought about scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in sustained thought about scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in sustained thought about scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in sustained thought about scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in sustained thought about scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in sustained thought about scents. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in sustained thought about savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in sustained thought about savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in sustained thought about savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in sustained thought about savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in sustained thought about savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in sustained thought about savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in sustained thought about savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in sustained thought about savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in sustained thought about savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in sustained thought about savours. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in sustained thought about tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in sustained thought about tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in sustained thought about tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in sustained thought about tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in sustained thought about tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in sustained thought about tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in sustained thought about tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in sustained thought about tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in sustained thought about tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in sustained thought about tangibles. In the same way a monk who has these eleven qualities cannot become the man to live seeing impermanence in sustained thought about mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing ill in sustained thought about mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing not-self in sustained thought about mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in sustained thought about mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in sustained thought about mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing decay in sustained thought about mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing fading in sustained thought about mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing stopping in sustained thought about mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing giving-up in sustained thought about mind states. In the same way a monk who has these eleven qualities cannot become the man to live seeing dissolution in sustained thought about mind states. Monks, possessing eleven qualities a cowherd can become the man to lead about a herd and make it prosperous. What eleven? Herein, monks, a cowherd knows bodily forms and is skilled in distinguishing the marks; he removes flies' eggs and dresses a wound; he makes a fumigation; he knows the ford, the watering-place and the road; he is skilled in pastures; he milks not dry; pays special respect to the bulls, the sires and leaders of the herd. Possessing these eleven qualities a cowherd can become the man to lead about a herd and make it prosperous. In the same way a monk possessing eleven qualities can become one to reach growth, increase and maturity in this Dhamma-discipline. What eleven? Herein a monk knows objects, is skilled in the marks; removes flies' eggs, dresses a wound, makes a fumigation, knows the ford, knows the watering-place, knows the road, is skilled in pastures, does not milk dry, pays special respect to those elder monks who have gone forth many a day, who are sires of the Order, leaders of the Order. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in eye. In the same way a monk who has these eleven qualities can become the man to live seeing ill in eye. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in eye. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in eye. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in eye. In the same way a monk who has these eleven qualities can become the man to live seeing decay in eye. In the same way a monk who has these eleven qualities can become the man to live seeing fading in eye. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in eye. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in eye. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in eye. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in ear. In the same way a monk who has these eleven qualities can become the man to live seeing ill in ear. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in ear. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in ear. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in ear. In the same way a monk who has these eleven qualities can become the man to live seeing decay in ear. In the same way a monk who has these eleven qualities can become the man to live seeing fading in ear. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in ear. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in ear. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in ear. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in nose. In the same way a monk who has these eleven qualities can become the man to live seeing ill in nose. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in nose. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in nose. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in nose. In the same way a monk who has these eleven qualities can become the man to live seeing decay in nose. In the same way a monk who has these eleven qualities can become the man to live seeing fading in nose. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in nose. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in nose. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in nose. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in tongue. In the same way a monk who has these eleven qualities can become the man to live seeing ill in tongue. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in tongue. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in tongue. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in tongue. In the same way a monk who has these eleven qualities can become the man to live seeing decay in tongue. In the same way a monk who has these eleven qualities can become the man to live seeing fading in tongue. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in tongue. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in tongue. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in tongue. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in body. In the same way a monk who has these eleven qualities can become the man to live seeing ill in body. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in body. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in body. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in body. In the same way a monk who has these eleven qualities can become the man to live seeing decay in body. In the same way a monk who has these eleven qualities can become the man to live seeing fading in body. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in body. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in body. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in body. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in mind. In the same way a monk who has these eleven qualities can become the man to live seeing ill in mind. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in mind. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in mind. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in mind. In the same way a monk who has these eleven qualities can become the man to live seeing decay in mind. In the same way a monk who has these eleven qualities can become the man to live seeing fading in mind. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in mind. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in mind. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in mind. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in objects. In the same way a monk who has these eleven qualities can become the man to live seeing ill in objects. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in objects. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in objects. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in objects. In the same way a monk who has these eleven qualities can become the man to live seeing decay in objects. In the same way a monk who has these eleven qualities can become the man to live seeing fading in objects. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in objects. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in objects. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in objects. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in sounds. In the same way a monk who has these eleven qualities can become the man to live seeing ill in sounds. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in sounds. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in sounds. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in sounds. In the same way a monk who has these eleven qualities can become the man to live seeing decay in sounds. In the same way a monk who has these eleven qualities can become the man to live seeing fading in sounds. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in sounds. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in sounds. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in sounds. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in scents. In the same way a monk who has these eleven qualities can become the man to live seeing ill in scents. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in scents. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in scents. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in scents. In the same way a monk who has these eleven qualities can become the man to live seeing decay in scents. In the same way a monk who has these eleven qualities can become the man to live seeing fading in scents. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in scents. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in scents. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in scents. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in savours. In the same way a monk who has these eleven qualities can become the man to live seeing ill in savours. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in savours. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in savours. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in savours. In the same way a monk who has these eleven qualities can become the man to live seeing decay in savours. In the same way a monk who has these eleven qualities can become the man to live seeing fading in savours. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in savours. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in savours. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in savours. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing ill in tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing decay in tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing fading in tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in mental states. In the same way a monk who has these eleven qualities can become the man to live seeing ill in mental states. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in mental states. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in mental states. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in mental states. In the same way a monk who has these eleven qualities can become the man to live seeing decay in mental states. In the same way a monk who has these eleven qualities can become the man to live seeing fading in mental states. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in mental states. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in mental states. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in mental states. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in eye-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing ill in eye-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in eye-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in eye-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in eye-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing decay in eye-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing fading in eye-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in eye-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in eye-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in eye-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in ear-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing ill in ear-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in ear-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in ear-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in ear-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing decay in ear-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing fading in ear-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in ear-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in ear-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in ear-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in nose-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing ill in nose-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in nose-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in nose-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in nose-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing decay in nose-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing fading in nose-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in nose-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in nose-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in nose-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in tongue-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing ill in tongue-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in tongue-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in tongue-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in tongue-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing decay in tongue-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing fading in tongue-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in tongue-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in tongue-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in tongue-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in body-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing ill in body-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in body-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in body-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in body-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing decay in body-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing fading in body-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in body-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in body-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in body-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in mind-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing ill in mind-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in mind-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in mind-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in mind-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing decay in mind-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing fading in mind-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in mind-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in mind-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in mind-consciousness. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in eye-contact. In the same way a monk who has these eleven qualities can become the man to live seeing ill in eye-contact. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in eye-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in eye-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in eye-contact. In the same way a monk who has these eleven qualities can become the man to live seeing decay in eye-contact. In the same way a monk who has these eleven qualities can become the man to live seeing fading in eye-contact. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in eye-contact. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in eye-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in eye-contact. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in ear-contact. In the same way a monk who has these eleven qualities can become the man to live seeing ill in ear-contact. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in ear-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in ear-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in ear-contact. In the same way a monk who has these eleven qualities can become the man to live seeing decay in ear-contact. In the same way a monk who has these eleven qualities can become the man to live seeing fading in ear-contact. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in ear-contact. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in ear-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in ear-contact. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in nose-contact. In the same way a monk who has these eleven qualities can become the man to live seeing ill in nose-contact. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in nose-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in nose-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in nose-contact. In the same way a monk who has these eleven qualities can become the man to live seeing decay in nose-contact. In the same way a monk who has these eleven qualities can become the man to live seeing fading in nose-contact. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in nose-contact. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in nose-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in nose-contact. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in tongue-contact. In the same way a monk who has these eleven qualities can become the man to live seeing ill in tongue-contact. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in tongue-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in tongue-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in tongue-contact. In the same way a monk who has these eleven qualities can become the man to live seeing decay in tongue-contact. In the same way a monk who has these eleven qualities can become the man to live seeing fading in tongue-contact. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in tongue-contact. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in tongue-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in tongue-contact. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in body-contact. In the same way a monk who has these eleven qualities can become the man to live seeing ill in body-contact. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in body-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in body-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in body-contact. In the same way a monk who has these eleven qualities can become the man to live seeing decay in body-contact. In the same way a monk who has these eleven qualities can become the man to live seeing fading in body-contact. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in body-contact. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in body-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in body-contact. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in mind-contact. In the same way a monk who has these eleven qualities can become the man to live seeing ill in mind-contact. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in mind-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in mind-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in mind-contact. In the same way a monk who has these eleven qualities can become the man to live seeing decay in mind-contact. In the same way a monk who has these eleven qualities can become the man to live seeing fading in mind-contact. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in mind-contact. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in mind-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in mind-contact. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in feeling that is born of eye-contact. In the same way a monk who has these eleven qualities can become the man to live seeing ill in feeling that is born of eye-contact. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in feeling that is born of eye-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in feeling that is born of eye-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in feeling that is born of eye-contact. In the same way a monk who has these eleven qualities can become the man to live seeing decay in feeling that is born of eye-contact. In the same way a monk who has these eleven qualities can become the man to live seeing fading in feeling that is born of eye-contact. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in feeling that is born of eye-contact. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in feeling that is born of eye-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in feeling that is born of eye-contact. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in feeling that is born of ear-contact. In the same way a monk who has these eleven qualities can become the man to live seeing ill in feeling that is born of ear-contact. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in feeling that is born of ear-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in feeling that is born of ear-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in feeling that is born of ear-contact. In the same way a monk who has these eleven qualities can become the man to live seeing decay in feeling that is born of ear-contact. In the same way a monk who has these eleven qualities can become the man to live seeing fading in feeling that is born of ear-contact. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in feeling that is born of ear-contact. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in feeling that is born of ear-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in feeling that is born of ear-contact. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in feeling that is born of nose-contact. In the same way a monk who has these eleven qualities can become the man to live seeing ill in feeling that is born of nose-contact. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in feeling that is born of nose-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in feeling that is born of nose-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in feeling that is born of nose-contact. In the same way a monk who has these eleven qualities can become the man to live seeing decay in feeling that is born of nose-contact. In the same way a monk who has these eleven qualities can become the man to live seeing fading in feeling that is born of nose-contact. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in feeling that is born of nose-contact. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in feeling that is born of nose-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in feeling that is born of nose-contact. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in feeling that is born of tongue-contact. In the same way a monk who has these eleven qualities can become the man to live seeing ill in feeling that is born of tongue-contact. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in feeling that is born of tongue-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in feeling that is born of tongue-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in feeling that is born of tongue-contact. In the same way a monk who has these eleven qualities can become the man to live seeing decay in feeling that is born of tongue-contact. In the same way a monk who has these eleven qualities can become the man to live seeing fading in feeling that is born of tongue-contact. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in feeling that is born of tongue-contact. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in feeling that is born of tongue-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in feeling that is born of tongue-contact. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in feeling that is born of body-contact. In the same way a monk who has these eleven qualities can become the man to live seeing ill in feeling that is born of body-contact. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in feeling that is born of body-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in feeling that is born of body-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in feeling that is born of body-contact. In the same way a monk who has these eleven qualities can become the man to live seeing decay in feeling that is born of body-contact. In the same way a monk who has these eleven qualities can become the man to live seeing fading in feeling that is born of body-contact. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in feeling that is born of body-contact. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in feeling that is born of body-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in feeling that is born of body-contact. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in feeling that is born of mind-contact. In the same way a monk who has these eleven qualities can become the man to live seeing ill in feeling that is born of mind-contact. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in feeling that is born of mind-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in feeling that is born of mind-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in feeling that is born of mind-contact. In the same way a monk who has these eleven qualities can become the man to live seeing decay in feeling that is born of mind-contact. In the same way a monk who has these eleven qualities can become the man to live seeing fading in feeling that is born of mind-contact. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in feeling that is born of mind-contact. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in feeling that is born of mind-contact. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in feeling that is born of mind-contact. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in perception of objects. In the same way a monk who has these eleven qualities can become the man to live seeing ill in perception of objects. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in perception of objects. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in perception of objects. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in perception of objects. In the same way a monk who has these eleven qualities can become the man to live seeing decay in perception of objects. In the same way a monk who has these eleven qualities can become the man to live seeing fading in perception of objects. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in perception of objects. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in perception of objects. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in perception of objects. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in perception of sounds. In the same way a monk who has these eleven qualities can become the man to live seeing ill in perception of sounds. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in perception of sounds. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in perception of sounds. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in perception of sounds. In the same way a monk who has these eleven qualities can become the man to live seeing decay in perception of sounds. In the same way a monk who has these eleven qualities can become the man to live seeing fading in perception of sounds. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in perception of sounds. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in perception of sounds. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in perception of sounds. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in perception of scents. In the same way a monk who has these eleven qualities can become the man to live seeing ill in perception of scents. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in perception of scents. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in perception of scents. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in perception of scents. In the same way a monk who has these eleven qualities can become the man to live seeing decay in perception of scents. In the same way a monk who has these eleven qualities can become the man to live seeing fading in perception of scents. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in perception of scents. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in perception of scents. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in perception of scents. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in perception of savours. In the same way a monk who has these eleven qualities can become the man to live seeing ill in perception of savours. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in perception of savours. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in perception of savours. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in perception of savours. In the same way a monk who has these eleven qualities can become the man to live seeing decay in perception of savours. In the same way a monk who has these eleven qualities can become the man to live seeing fading in perception of savours. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in perception of savours. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in perception of savours. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in perception of savours. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in perception of tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing ill in perception of tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in perception of tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in perception of tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in perception of tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing decay in perception of tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing fading in perception of tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in perception of tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in perception of tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in perception of tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in perception of mind states. In the same way a monk who has these eleven qualities can become the man to live seeing ill in perception of mind states. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in perception of mind states. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in perception of mind states. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in perception of mind states. In the same way a monk who has these eleven qualities can become the man to live seeing decay in perception of mind states. In the same way a monk who has these eleven qualities can become the man to live seeing fading in perception of mind states. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in perception of mind states. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in perception of mind states. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in perception of mind states. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in craving for objects. In the same way a monk who has these eleven qualities can become the man to live seeing ill in craving for objects. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in craving for objects. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in craving for objects. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in craving for objects. In the same way a monk who has these eleven qualities can become the man to live seeing decay in craving for objects. In the same way a monk who has these eleven qualities can become the man to live seeing fading in craving for objects. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in craving for objects. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in craving for objects. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in craving for objects. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in craving for sounds. In the same way a monk who has these eleven qualities can become the man to live seeing ill in craving for sounds. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in craving for sounds. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in craving for sounds. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in craving for sounds. In the same way a monk who has these eleven qualities can become the man to live seeing decay in craving for sounds. In the same way a monk who has these eleven qualities can become the man to live seeing fading in craving for sounds. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in craving for sounds. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in craving for sounds. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in craving for sounds. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in craving for scents. In the same way a monk who has these eleven qualities can become the man to live seeing ill in craving for scents. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in craving for scents. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in craving for scents. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in craving for scents. In the same way a monk who has these eleven qualities can become the man to live seeing decay in craving for scents. In the same way a monk who has these eleven qualities can become the man to live seeing fading in craving for scents. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in craving for scents. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in craving for scents. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in craving for scents. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in craving for savours. In the same way a monk who has these eleven qualities can become the man to live seeing ill in craving for savours. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in craving for savours. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in craving for savours. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in craving for savours. In the same way a monk who has these eleven qualities can become the man to live seeing decay in craving for savours. In the same way a monk who has these eleven qualities can become the man to live seeing fading in craving for savours. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in craving for savours. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in craving for savours. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in craving for savours. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in craving for tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing ill in craving for tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in craving for tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in craving for tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in craving for tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing decay in craving for tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing fading in craving for tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in craving for tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in craving for tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in craving for tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in craving for mind states. In the same way a monk who has these eleven qualities can become the man to live seeing ill in craving for mind states. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in craving for mind states. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in craving for mind states. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in craving for mind states. In the same way a monk who has these eleven qualities can become the man to live seeing decay in craving for mind states. In the same way a monk who has these eleven qualities can become the man to live seeing fading in craving for mind states. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in craving for mind states. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in craving for mind states. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in craving for mind states. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in discursive thought about objects. In the same way a monk who has these eleven qualities can become the man to live seeing ill in discursive thought about objects. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in discursive thought about objects. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in discursive thought about objects. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in discursive thought about objects. In the same way a monk who has these eleven qualities can become the man to live seeing decay in discursive thought about objects. In the same way a monk who has these eleven qualities can become the man to live seeing fading in discursive thought about objects. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in discursive thought about objects. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in discursive thought about objects. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in discursive thought about objects. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in discursive thought about sounds. In the same way a monk who has these eleven qualities can become the man to live seeing ill in discursive thought about sounds. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in discursive thought about sounds. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in discursive thought about sounds. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in discursive thought about sounds. In the same way a monk who has these eleven qualities can become the man to live seeing decay in discursive thought about sounds. In the same way a monk who has these eleven qualities can become the man to live seeing fading in discursive thought about sounds. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in discursive thought about sounds. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in discursive thought about sounds. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in discursive thought about sounds. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in discursive thought about scents. In the same way a monk who has these eleven qualities can become the man to live seeing ill in discursive thought about scents. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in discursive thought about scents. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in discursive thought about scents. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in discursive thought about scents. In the same way a monk who has these eleven qualities can become the man to live seeing decay in discursive thought about scents. In the same way a monk who has these eleven qualities can become the man to live seeing fading in discursive thought about scents. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in discursive thought about scents. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in discursive thought about scents. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in discursive thought about scents. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in discursive thought about savours. In the same way a monk who has these eleven qualities can become the man to live seeing ill in discursive thought about savours. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in discursive thought about savours. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in discursive thought about savours. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in discursive thought about savours. In the same way a monk who has these eleven qualities can become the man to live seeing decay in discursive thought about savours. In the same way a monk who has these eleven qualities can become the man to live seeing fading in discursive thought about savours. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in discursive thought about savours. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in discursive thought about savours. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in discursive thought about savours. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in discursive thought about tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing ill in discursive thought about tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in discursive thought about tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in discursive thought about tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in discursive thought about tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing decay in discursive thought about tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing fading in discursive thought about tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in discursive thought about tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in discursive thought about tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in discursive thought about tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in discursive thought about mind states. In the same way a monk who has these eleven qualities can become the man to live seeing ill in discursive thought about mind states. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in discursive thought about mind states. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in discursive thought about mind states. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in discursive thought about mind states. In the same way a monk who has these eleven qualities can become the man to live seeing decay in discursive thought about mind states. In the same way a monk who has these eleven qualities can become the man to live seeing fading in discursive thought about mind states. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in discursive thought about mind states. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in discursive thought about mind states. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in discursive thought about mind states. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in sustained thought about objects. In the same way a monk who has these eleven qualities can become the man to live seeing ill in sustained thought about objects. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in sustained thought about objects. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in sustained thought about objects. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in sustained thought about objects. In the same way a monk who has these eleven qualities can become the man to live seeing decay in sustained thought about objects. In the same way a monk who has these eleven qualities can become the man to live seeing fading in sustained thought about objects. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in sustained thought about objects. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in sustained thought about objects. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in sustained thought about objects. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in sustained thought about sounds. In the same way a monk who has these eleven qualities can become the man to live seeing ill in sustained thought about sounds. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in sustained thought about sounds. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in sustained thought about sounds. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in sustained thought about sounds. In the same way a monk who has these eleven qualities can become the man to live seeing decay in sustained thought about sounds. In the same way a monk who has these eleven qualities can become the man to live seeing fading in sustained thought about sounds. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in sustained thought about sounds. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in sustained thought about sounds. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in sustained thought about sounds. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in sustained thought about scents. In the same way a monk who has these eleven qualities can become the man to live seeing ill in sustained thought about scents. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in sustained thought about scents. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in sustained thought about scents. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in sustained thought about scents. In the same way a monk who has these eleven qualities can become the man to live seeing decay in sustained thought about scents. In the same way a monk who has these eleven qualities can become the man to live seeing fading in sustained thought about scents. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in sustained thought about scents. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in sustained thought about scents. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in sustained thought about scents. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in sustained thought about savours. In the same way a monk who has these eleven qualities can become the man to live seeing ill in sustained thought about savours. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in sustained thought about savours. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in sustained thought about savours. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in sustained thought about savours. In the same way a monk who has these eleven qualities can become the man to live seeing decay in sustained thought about savours. In the same way a monk who has these eleven qualities can become the man to live seeing fading in sustained thought about savours. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in sustained thought about savours. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in sustained thought about savours. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in sustained thought about savours. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in sustained thought about tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing ill in sustained thought about tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in sustained thought about tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in sustained thought about tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in sustained thought about tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing decay in sustained thought about tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing fading in sustained thought about tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in sustained thought about tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in sustained thought about tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in sustained thought about tangibles. In the same way a monk who has these eleven qualities can become the man to live seeing impermanence in sustained thought about mind states. In the same way a monk who has these eleven qualities can become the man to live seeing ill in sustained thought about mind states. In the same way a monk who has these eleven qualities can become the man to live seeing not-self in sustained thought about mind states. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in sustained thought about mind states. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in sustained thought about mind states. In the same way a monk who has these eleven qualities can become the man to live seeing decay in sustained thought about mind states. In the same way a monk who has these eleven qualities can become the man to live seeing fading in sustained thought about mind states. In the same way a monk who has these eleven qualities can become the man to live seeing stopping in sustained thought about mind states. In the same way a monk who has these eleven qualities can become the man to live seeing giving-up in sustained thought about mind states. In the same way a monk who has these eleven qualities can become the man to live seeing dissolution in sustained thought about mind states.

• [ ed1 ] The Pali text does not give the meanings of the terms in this sutta as found in AN 11 18.

'Monks, for the full comprehension of lust, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven."

"Monks, for the full comprehension of lust, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the understanding of lust, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the utter destruction of lust, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the abandoning of lust, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the ending of lust, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the decay of lust, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the fading of lust, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the stopping of lust, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the giving up of lust, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the renouncing of lust, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' 'Monks, for the full comprehension of malice, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the understanding of malice, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the utter destruction of malice, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the abandoning of malice, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the ending of malice, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the decay of malice, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the fading of malice, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the stopping of malice, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the giving up of malice, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the renouncing of malice, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the full comprehension of delusion, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the understanding of delusion, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the utter destruction of delusion, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the abandoning of delusion, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the ending of delusion, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the decay of delusion, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the fading of delusion, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the stopping of delusion, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the giving up of delusion, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the renouncing of delusion, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the full comprehension of wrath, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the understanding of wrath, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the utter destruction of wrath, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the abandoning of wrath, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the ending of wrath, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the decay of wrath, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the fading of wrath, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the stopping of wrath, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the giving up of wrath, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the renouncing of wrath, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the full comprehension of ill-will, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the understanding of ill-will, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the utter destruction of ill-will, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the abandoning of ill-will, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the ending of ill-will, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the decay of ill-will, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the fading of ill-will, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the stopping of ill-will, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the giving up of ill-will, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the renouncing of ill-will, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the full comprehension of depreciation, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the understanding of depreciation, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the utter destruction of depreciation, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the abandoning of depreciation, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the ending of depreciation, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the decay of depreciation, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the fading of depreciation, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the stopping of depreciation, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the giving up of depreciation, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the renouncing of depreciation, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the full comprehension of spite, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the understanding of spite, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the utter destruction of spite, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the abandoning of spite, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the ending of spite, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the decay of spite, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the fading of spite, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the stopping of spite, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the giving up of spite, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the renouncing of spite, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the full comprehension of jealousy, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the understanding of jealousy, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the utter destruction of jealousy, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the abandoning of jealousy, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the ending of jealousy, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the decay of jealousy, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the fading of jealousy, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the stopping of jealousy, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the giving up of jealousy, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the renouncing of jealousy, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the full comprehension of stinginess, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the understanding of stinginess, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the utter destruction of stinginess, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the abandoning of stinginess, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the ending of stinginess, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the decay of stinginess, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the fading of stinginess, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the stopping of stinginess, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the giving up of stinginess, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the renouncing of stinginess, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the full comprehension of illusion, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the understanding of illusion, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the utter destruction of illusion, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the abandoning of illusion, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the ending of illusion, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the decay of illusion, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the fading of illusion, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the stopping of illusion, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the giving up of illusion, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the renouncing of illusion, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the full comprehension of treachery, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the understanding of treachery, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the utter destruction of treachery, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the abandoning of treachery, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the ending of treachery, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the decay of treachery, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the fading of treachery, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the stopping of treachery, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the giving up of treachery, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the renouncing of treachery, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the full comprehension of stubbornness, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the understanding of stubbornness, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the utter destruction of stubbornness, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the abandoning of stubbornness, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the ending of stubbornness, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the decay of stubbornness, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the fading of stubbornness, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the stopping of stubbornness, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the giving up of stubbornness, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the renouncing of stubbornness, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the full comprehension of impetuosity, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the understanding of impetuosity, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the utter destruction of impetuosity, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the abandoning of impetuosity, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the ending of impetuosity, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the decay of impetuosity, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the fading of impetuosity, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the stopping of impetuosity, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the giving up of impetuosity, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the renouncing of impetuosity, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the full comprehension of pride, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the understanding of pride, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the utter destruction of pride, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the abandoning of pride, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the ending of pride, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the decay of pride, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the fading of pride, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the stopping of pride, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the giving up of pride, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the renouncing of pride, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the full comprehension of overbearing pride, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the understanding of overbearing pride, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the utter destruction of overbearing pride, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the abandoning of overbearing pride, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the ending of overbearing pride, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the decay of overbearing pride, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the fading of overbearing pride, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the stopping of overbearing pride, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the giving up of overbearing pride, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the renouncing of overbearing pride, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the full comprehension of intoxication of mind, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the understanding of intoxication of mind, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the utter destruction of intoxication of mind, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the abandoning of intoxication of mind, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the ending of intoxication of mind, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the decay of intoxication of mind, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the fading of intoxication of mind, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the stopping of intoxication of mind, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the giving up of intoxication of mind, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' "Monks, for the renouncing of intoxication of mind, eleven qualities must be made to grow. What eleven? The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equanimity; the realization of the realm of infinite space, of infinite consciousness, of no-thing. These are the eleven.' Thus spake the Exalted One. And the monks, delighted therewith, thanked the Exalted One for what he had said. THE BOOK OF THE ELEVENS IS ENDED THE GRADUAL SAYINGS ARE ENDED

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the whole Jeta Grove, came into the presence of the Exalted One, and coming, saluted him and stood at one side. So standing he spake thus to the Exalted One: — "Tell me, dear sir, how didst thou cross the flood?" [The Exalted One: —] "Unstayed, friend, and unstriving did I cross the flood." "But how didst thou, dear sir, without stay, without striving, cross the flood?" "When I, friend, kept myself stayed, then verily I sank; when I, friend, strove hard, then verily was I whirled about. And so, friend, unstayed, unstriving did I cross the flood." [The deva: —] "Lo! now what length of time since I beheld A perfect saint [from evil] wholly free, One who, nor stayed nor striving in the flood, Hath safely crossed where all the world sticks fast." Thus spake that deva, and the Master approved. And the deva, noting that approval, made salutation 'by the right' and vanished there and then.

• [ 3 ] Mārisa. B. assigns to this word the meaning niddukkha, 'sorrowless one,' and calls it a kindly fashion ( piya-samudācāra) of address customary among devas.
• [ 4 ] I.e. the fourfold wave of craving for sensual joys, rebirth, erroneous opinions, and ignorance-begotten desires. Comy.
• [ 5 ] The Buddhas, says B., teach either by reproving or by encouraging. This deva is conceited, deeming he knows all about the saintship of a Buddha. Hence he is reproved by an enigmatic reply, forcing him to put a further question. The key to the little riddle is, that a wrong support of footing, and misdirected effort are as fatal as drowning straight away. 'Nor unstayed, nor without effort, absolutely, but rightly stayed with right effort, did I cross.' ... The Comy. names seven pairs of wrong supports and efforts.
• [ 6 ] Nibbuyhāmi.
• [ 7 ] Some Singh. MSS. read passāma 'we behold.' His beholding includes siritual discernment, says B.
• [ 8 ] Brāhmaṇa, with all kilesa's (passions) extinct.
• [ 9 ] B. here drops the false etymology of visa, 'poison,' in visattika Attasālinī, 264), and calls craving ( taṇhā ) the cause of cleaving āsatta-visattanādīhi kāraṇehi; /saj ).
• [ 10 ] Keeping his right side toward the saluted one as he passes round and away — a mark of respect.
• [ 11 ] Lit. 'just there' 'There and then' is our equivalent idiom.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the whole Jeta Grove, came into the presence of the Exalted One, and coming, saluted him and stood at one side. So standing he spake thus to the Exalted One: — "Dost thou, dear sir, know for them that live deliverance, freedom, detachment?" "Yea, I know, O friend, for them that live deliverance, freedom, detachment." "As what, dear sir, dost thou know for them that live deliverance, freedom, detachment?" "When life-lust, when becoming is no more, When mind that marks and works by sense is dead, When feeling's turmoil ceases, laid to rest: — I know, 0 friend, that thus, to them that live, Deliverance, freedom, and detachment come."

• [ 12 ] These three terms nimokkha, pamokkha, viveka — are exegetically identified by B. with the Path, Fruition, and Nibbāna respectively, or all three of them, with Nibbāna alone. The deliverance is from kilesa's — let us say 'sin' — the 'detachment' is from misery, sorrow.
• [ 13 ] Nandi, 'delight-in,' is the root, bhava, 'becoming,' is the kamma-bhava, or activities, whence comes rebirth. B. sees in these, and in the next two lines, as he is apt to do, a statement of the four 'khandhas' making up our mental personality.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the whole Jeta Grove, came into the presence of the Exalted One, and coming, saluted him and stood at one side. So standing, the deva spoke this verse before the Exalted One: — "Life to its doom is led. Our years are few. Led to decay, for us no shelters stand, Whoso doth contemplate this fear of death, Let him so act that merit brings him bliss." [The Exalted One: —] "Life to its doom is led. Our years are few. For us, led to decay, no shelters stand. Whoso doth contemplate this fear of death, Let him reject the bait of all the worlds. Let him aspire after the final peace."

• [ 14 ] The text leaves us to upply the introductory description as in §§1, 2.
• [ 15 ] The verb is in either the middle or passive voice: approaches death, as cattle are led by the cowherd. Comy. Cf. Dhammapada, 135. The verses recur below II, 2, §9; the former half occur A. i, 155; the first quarter, Jātaka iv, 398.
• [ 16 ] A span of life is short as a whole and also in its component procedure, for at every moment of consciousness a being ceases and is reborn: such is the gist of B.'s discursus here. The deva, he thinks, considers his own heaven as a 'bait' to stimulate deeds of merit. The rejoinder sweeps aside all heavens.
• [ 17 ] 'The final peace ( accanta-santi ) termed Nibbāna. Pekkho: wishing for, aspiring to.' Comy.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the whole Jeta Grove, came into the presence of the Exalted One, and coming, saluted him and stood at one side. So standing, the deva spoke this verse before the Exalted One: — "The hours pass by. Nights drive us ever on. Stages of life in turn abandon us:— Whoso doth contemplate this fear of death, Let him so act that merit brings him bliss." [The Exalted One: —] "The hours pass by. Nights drive us ever on. Stages of life in turn abandon us. Whoso doth contemplate this fear of death, Let him reject the bait of all the worlds, Let him aspire after the final peace."

• [ 18 ] Lit. times. 'Nights' corresponds in Indian poetry to our 'days.' Cf. the repetition of the first three lines, with varying conclusion in Jāt. iv, 487.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the whole Jeta Grove, came into the presence of the Exalted One, and coming, saluted him and stood at one side. So standing, the deva spoke this verse before the Exalted One: — "How many should he cut? How many leave? How many should he further cultivate? How many ties transcending can he win The name of Brother 'Who-hath-crossed-the-Flood'?" [The Exalted One: —] "Tis Five that he should cut, Five should he leave, And Five that he should further cultivate. Five ties transcending, his it is to win The name of Brother 'Who-hath-crossed-the-Flood.'"

• [ 19 ] Dhammapada, 370; Theragāthā, 15. The four Fives are by B. explained as in the Commentaries on these works, viz.: (1) the first 'five fetters,' (2) the second do., do.; (3) the five spiritual powers; (4) the five ties (sangā). See Pss. of the Brethren, p. 20, n.2. Cf. Also Rhys David's American Lectures, 1896, pp. 142-50.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the whole Jeta Grove, came into the presence of the Exalted One, and coming, saluted him and stood at one side. So standing, the deva spoke this verse before the Exalted One: — "How many sleep, when others are awake? How many wake, when others are asleep? How many working, do we gather dust? And through how many are we wholly cleansed?" [The Exalted One: —] "Tis five that sleep for five that are awake, And five that wake whenother five do sleep. By work of five it is we gather dust, By five again are we made wholly clean."

• [ 20 ] This riddle is held to refer to the Five Hindrances and the Five Spiritual Powers, which sleep and wake respectively, and soil or cleanse, according to the spiritual health of the individual. 'Dust' ( raja ) is always symbolical of worldly interests. Cf. below, VI, 1, § 1.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the whole Jeta Grove, came into the presence of the Exalted One, and coming, saluted him and stood at one side. So standing, the deva spoke this verse before the Exalted One: — "They who ne'er having pierced the truth of things Are led astray errant 'mong other creeds, Asleep they waken not. Now is the hour For them to wake!" [The Exalted One: —] "They who well having pierced the truth of things Are nowise let astray 'mong other creeds, Wholly awake are they, they fully know, Walk through th'uneven with an even stride."

• [ 21 ] Nāṇena paṭividdhā. By an exegetical pun, B. indicates the intuitional nature of the cognitive act in paṭividitā.
• [ 22 ] 'The doctrines (or matters) of the Four Truths.' Comy.
• [ 23 ] I.e. the great conjuncture of a Buddha's advent. Comy. To waken and to be wise are both conveyed by the word pabujjhanti .
• [ 24 ] The wholly awake, the rightly buddhā, says B., are the enlightened who are (1) omniscient, (2) paccheka (i.e. cannot save others), (3) masters of the four truths, (4) learned. The lines refer to the first three.
• [ 25 ] Lit. 'Walk evenly in the uneen.' 'The uneven' may refer to one's environment, one's sphere of being, or to moral corruptions. Comy. Thus in A . i, 35; iii, 50, it is rough or inaccessible places; ii, 74 f. astronomical irregularities; i, 154, conduct. Cf. M. i, 36; S. iv, 117. The Mininda frequently uses the term.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the whole Jeta Grove, came into the presence of the Exalted One, and coming, saluted him and stood at one side. So standing, the deva spoke this verse before the Exalted One: — "In whom the truth of things is wholly blurred, And they thus led astray 'mong other creeds, Asleep they waken not. Now is the hour For them to wake!" [The Exalted One: —] "In whom the truth of things is nowise blurred, And they not led astray 'mong other creeds, Wholly awake are they, they fully know, Walk through th'uneven with an even stride."

• [ 26 ] Su-sammuṭṭhā, a strong term from muyh; cf. moha. B. illustrates by a man who having ploughed two fields and sown one, sees only the other lying fallow and laments that no crop appears.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the whole Jeta Grove, came into the presence of the Exalted One, and coming, saluted him and stood at one side. So standing, the deva spoke this verse before the Exalted One: — "Are vain conceits wished for by him and welcomed, Ne'er wins he here taming [of mind and body]. Lone in the woods though he dwell, if he daily, Ne'er may he pass over the Death-realm confines." [The Exalted One: —] "All vain conceits leaving, well concentrated, Lovely in heart, wholly emancipated, Lone in the woods dwelling at work and earnest, Well may he cross over the Death-realm confines."

• [ 27 ] Māna, often rendered pride, but always implying the illusions or conceits besetting pride. 'Imagining a vain thing' in Psalms ii, 1, is māna. Error about the soul is often referred to it.
• [ 28 ] Sucetaso: 'A beautiful consciousness conjoined with insight.' Comy. B. has here a discursus making out that the first three phrases refer to the three-fold sikkhā, or training in ethics, mental control, and insight ( cf. Buddhism, Lond. 1912, p. 199 f.).

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the whole Jeta Grove, came into the presence of the Exalted One, and coming, saluted him and stood at one side. So standing the deva addressed the Exalted One in a verse: — "Who in the forest make their wonted haunt — The saintly livers of the holy life — Who by one daily meal do break their fast: Tell me how look they so serene of hue?" [The Exalted One: —] "They make no lamentation o'er the past, They yearn not after that which is not come, By what now is do they maintain themselves; Hence comes it that they look serene of hue. By yearning after that which is not come, By making lamentation o'er the past, Hence come it that the foolish wither up E'en as a tender reed by sickle shorn."

• [ 29 ] This devatā. unlike those of the preceding verses, says B., was just a forest-dwelling fairy, impressed by witnessing the simple life of brethren in the woods.
• [ 30 ] Pajappanti = patthayanti. Comy.
• [ 31 ] After their meal, they retire to meditate, and attain to 'one-pointed' consciousness, distractions to the attention being overcome; and thought becomes coherent and concentrated. Thence the mind grows serene, thereby the blood is soothed and physical results generally are cleansed, and the complexion is cleared and beautified — so the Comy.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. And the Exalted One addressed the brethren saying, "Bhikkhus!" "Lord," they replied. And he said: "In times gone by, bhikkhus, a certain deva of the Three- and-Thirty gods, while wandering as he listed in Nandana Wood, attended by a troop of nymphs, and supplied and provided with and surrounded by celestial sensuous enjoyments, uttered this verse: — 'They know no bliss who see not Nandana, Abode of folk divine, splended Thrice-Ten!' When he had so said, a certain deva rejoined with a verse: — "Dost thou not know, O fool, how saints have said: Impermanent are all conditioned things; Their nature 't is to rise and pass away. They come to pass, they cease ... Happy the mastery of them and the peace!"

• [ 1 ] Nandānā, corresponding in meaning to a paradise: the grove in Sakka's or Tāvatiṇsa heaven, lowest of the deva-worlds (alluded to both as of the Thirty-three, and the Thrice ten; cf. Dialogues ii, 241 f.; Pss. of the Sisters, vers. 121, 181 ). We have no list of the 33; there were hosts of retinue-devas. According to tradition, devas were sent to the park by Sakka, when their decease was imminent, there to dissolve like snow, or like a windblown lamp-flame, and be reborn.
• [ 2 ] Accharā: 'daughters of devas.' (Comy.)
• [ 3 ] Arahants.
• [ 4 ] Sankhārā: everything belonging to life or the universe, living activities, natural processes. All deva-worlds are included. These famous lines recur below, IX, 6, and in VI, 2, §5, are put into the mouth of Sakka ( cf. Dialogues ii, 176 ).
• [ 5 ] Vūpasamo expresses both 'mastery' and 'peace.' A synonym for Nibbāna, says B.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the whole Jeta Grove, came into the presence of the Exalted One, and coming, saluted him and stood at one side. So standing he spake thus to the Exalted One: — "Parent of sons in his sons is glad, and glad is the swain in his herds of kine; Gladness ariseth in man through sense, and gladdened is no man where sense is not." [The Exalted One: —] "Parent of sons through his sons doth mourn, and mourneth the swain through his herds of kine. Mourning ariseth in man through sense, and saddened is no man where sense is not."

• [ 6 ] Upadhīhi; not usually rendered as above. Meaning 'bases, or substrate of rebirth,' it refers to such dispositions in character and conduct as form those bases, in other words, the common life of sense and desire. Thus the Comy. paraphrases it here by pañcakāmaguṇā ( cf. §I: "sensuous enjoyment"), but in IV, 1, §6, by the five khandhas (mind and body). The term became also applied to the kilesa's and the kāma's ( cf. Childers' Dicty. s.v. upadhi ). The verses recur in IV, 1, §8, where an alternative rendering is given.
• [ 7 ] The Master, writes B., seeing his false (or, rather, his one-sided) view, breaks into his speech with an opposite conclusion, as one may bring down a fruit by throwing another fruit at it.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the whole Jeta Grove, came into the presence of the Exalted One, and coming, saluted him and stood at one side. So standing, the deva spoke this verse before the Exalted One: — "Naught love we as we love the child that's ours; No treasure rivals his who owneth kine; Radiance to match the sunlight is there none; The ocean among waters is supreme." [The Exalted One: —] "Naught love we as we love the inner self; No treasure rivals his who owneth corn, Radiance with wisdom to compare there's none; The rain among all waters is supreme."

• [ 8 ] Though it be ugly, we deem it beautiful, cherishing it in spite of all its indecencies. Comy.
• [ 9 ] Cf. below, III, 1, §8.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the whole Jeta Grove, came into the presence of the Exalted One, and coming, saluted him and stood at one side. So standing, the deva spoke this verse before the Exalted One: — "Best of all bipeds he of noble blood, And best of things four-footed is the steer; Best among wives the maiden nobly bred, And he of sons who cometh first to birth." [The Exalted One: —] "Best biped he of full enlightenment, And of four-footed things the finely trained, Best among wives she that best ministers, And he of sons who parents' word obeys."

• [ 10 ] The text henceforth omits even the fragment of introductory prose.
• [ 11 ] Dvipadaṃ.
• [ 12 ] 'Among other wives' (sesa-) says B., whether in one household, or generally, is not clear.
• [ 13 ] Ājānīyo is literally 'the knowing,' 'intelligent one.' 'Who knows the reason why,' says B., whether he be horse, elephant, or steer. Such was King Kūṭakaṇṇa's horse, who, when drawing the royal chariot to the Hill of Shrines, would not cross the Kalamba river (see Geiger's Mahāvaṇsa Translation, Map of Anurādhapura: Cetiyapabbata, Kalamba-nadī). The driver assured the annoyed monarch that the beast was not mutinous, but so well trained that he feared lest, by wetting his tail, he might spurt water over his master. 'Lift up his tail, Sire!' The King complied, and the horse entered the ford. (This king reigned over Ceylon A.D. 16-38.)

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the whole Jeta Grove, came into the presence of the Exalted One, and coming, saluted him and stood at one side. So standing, the deva spoke this verse before the Exalted One: — "'Tis the high hour of noon; the birds rest silently Boometh the mighty forest; fearsome that sound to me." [The Exalted One: —] "'Tis the high hour of noon; the birds rest silently. Boometh the mighty forest; enchanting that sound to me."

• [ 14 ] During siesta, creatures are weak (dubbalya-kālo), here symbolized by the perching birds.
• [ 15 ] ' Sanate or sanamāno: sounds as though uttering a deep roar, the cause being the breezes among the trees, the stems of bamboos rubbing together, etc. Comy. Recurs below, IX, 12. We need, of course, the useful Teutonic rauschen:
• [ 16 ] 'Because of the opportunity ... of strenuous yet blissful practice in concentrated thought. To a brother who has penetrated to some empty spot, pure in heart, endowed with right insight, bliss not of men arises.' Cf. Dhammapada 373, quoted by Comy., also:—

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the whole Jeta Grove, came into the presence of the Exalted One, and coming, saluted him and stood at one side. So standing, the deva spoke this verse before the Exalted One: — "Sloth, drowsiness, the languid frame, distaste For noble effort, surfeit after meals; By all such things to creatures here below The Ariyan Path is ne'er made manifest." [The Exalted One: —] "Sloth, drowsiness, the languid frame, distaste For noble effort, surfeit after meals:— Expelling these by noble energy, The Ariyan Path is cleansed and purified."

• [ 17 ] These two lines occur Jāt vi, 57. Cf. also Vibhanga 352, cited by B., and S. v, 64; A . i.3. Metri causā, I invert the order of the first two words.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the whole Jeta Grove, came into the presence of the Exalted One, and coming, saluted him and stood at one side. So standing, the deva spoke this verse before the Exalted One: — "Hard to fulfil, hard to endure for him Who lacketh wisdom is the holy life. Many the difficulties, and 'tis there The fool doth falter verily and fail. How many are the days when he can live The holy life, if he cannot restrain His impulses? Now in this thing, now that He'd sink engrossed, slave to his purposes." [The Exalted One: —] "E'en as the tortoise in its own shell's shelter Withdraws its limbs, so may the brother holding, Composed, intent, thoughts in his mind arisen, Leaning on naught, injuring ne'er his neighbour, From evil freed wholly, speak ill of no man."

• [ 18 ] Lit. recluseship (sāmaññā) .
• [ 19 ] Visīdati, visīdeyya. Cf. this word in Pss. of the Brethren, 1154:—
• [ 20 ] Katihay.
• [ 21 ] Pade.
• [ 22 ] The Pali here changes in metre to the triṣṭhubh. See S . iv, 177 f. In this Tortoise Sutta, referred to by B., the jackal and Māra, the tempter, are represented as getting no entrance, the former by the tortoise's action. The verse occurs in Jain literature: Sūyagaḍaṇgu Sutta I, 8, 13; cf. JPTS. 1891. 49. Presumably the Buddha is the speaker, but B. is not explicit.
• [ 23 ] Manamhi uppannavitakko. Comy.
• [ 24 ] Neither on natural desires, nor wrong opinions. Comy.
• [ 25 ] The parinibbāna, or complete extinction, of passions (kilesā) . Comy.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the whole Jeta Grove, came into the presence of the Exalted One, and coming, saluted him and stood at one side. So standing, the deva spoke this verse before the Exalted One: — "Where will ye look throughout the world to find The man by conscientiousness restrained; He who at slightest hint forestalleth blame, As mettled horse at shadow of the whip?" [The Exalted One: —] "The [chosen] few, by conscientiousness Restrained, constant in the heedfulness their life, Have won the end of sorrow and of ill; Walk through th'uneven with an even stride."

• [ 26 ] = Dhammapada, 143. Cf. Childers' Dict. s.v. appabodhati; and see below * Index.
• [ 27 ] 'Having attained Nibbāna.' Comy.
• [ 28 ] See I, 1, §7. Presumably the Buddha's reply.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the whole Jeta Grove, came into the presence of the Exalted One, and coming, saluted him and stood at one side. So standing, the deva spoke this verse before the Exalted One: — "Hast thou no little hut? Hast thou no nest? Hast thou no line stretched out? Art free from ties?" [The Exalted One: —] "Nay, never hut is mine, nor any nest. Nor line stretched out. Yea, I am free from ties." [The Deva: —] "What do I mean who speak to thee of 'hut,' And 'nest,' and 'line stretched out,' and 'ties'?" [The Exalted One: —] "Mother thou meanest when thou sayest 'hut,' And wife thou meanest whenthou speak'st of 'nest,' And children, when thou sayest 'line stretched out,' And man's desires, when thou doest speak of 'ties.'" [The Deva: —] "O well is thee for whom no hut doth wait! O well is thee who hast no nest at night! Thou hast no line stretched out — O well is thee! And happy thou who from all ties art free!"

• [ 29 ] Taggha. [Ed. This footnote is indicated by '*' in the text. (an artifact of hot metal typography, a footnote introduced in a second printing without the need to reset the numbers of the other footnotes). Is this the '*' intended in n.26 above?]
• [ 30 ] 'He thinks: this recluse answers my enigmas with Yea and Nay, though I had girded on the armour of my wits to put them. Does he follow my hidden meaning?' Comy.
• [ 31 ] Cf. the 'hut' stanzas in Pss. of the Brethren, e.g. LVII, CCXXVIII. No mother waits "10 months" for an Arahant's rebirth.
• [ 32 ] Santānaka: a continuum.
• [ 33 ] 'As birds ranging for food all day come homing to the nest at night.' Comy.

THUS HAVE I HEARD: The Exalted One was once staying at Rājagaha in the Tapodā Park. Now the venerable Samiddhi as the dawn drew near arose and went to the Hot Springs to bathe. And after his bath, he came out of the Hot Springs and stood clad in a single garment, drying his limbs. Then a certain deva, when the night was far spent, illuminating all the Hot-Spring lake with her effulgent beauty, came up to the venerable Samiddhi and, floating in the air, uttered these verses:— "Ne'er having had thy fill thou seekest alms, O almsman; yea, nor taking now thy fill Thou seekest alms. O almsman, take thy fill Then seek thine alms. Let not the hour slip by!" [Samiddhi: —] "Naught of thine 'hour' know I. Mine hour is hid, Not manifest. Therefore I seek mine alms Not taking first my fill, lest the hour pass me by." Now that fairy took her stand on the earth and spoke to Samiddhi thus: "Thou are young, bhikkhu, to have left the world, and callow, black-haired and blessed with the luck of youth; thou hast not in thine early prime had the fun that belongs to natural desires. Take thy fill, bhikkhu, of human leasures. Give not up the things of the present to pursue that which involves time.". "I, friend, have not given up the things of the present to pursue that which involves time. Nay, I have given up that which involves time to pursue the things of the present. Things involving time, friend, as the Exalted One hath said, are the pleasures of the sense, full of ill, full of anxiety; that way lies abundant disaster. A thing of the present is this Norm, not involving time, inviting to come and see, leading onward, to be regarded by the wise as a personal experience." "In what way, bhikkhu, hath the Exalted One pronounced the pleasures of the sense to involve time, to be full of ill, full of anxiety, conducive to abundant disaster? In what way is this Norm a thing of the present, not involving time, inviting to come and see, leading onward, to be regarded by the wise as a personal experience?" "I, friend, am a novice; I have but lately left the world, and am newly admitted. I am not able to explain the Norm and Rule in detail. But the Exalted One, who is Arahant, fully enlightened, he is staying at Rājagaha in the Tapodā Park. Go to that Exalted One and ask him of this matter. Bear in mind that wherewith he shall answer you." "Not easy is it, bhikkhu, for us to approach the Exalted One, so is he surrounded by other and mighty devas. If thou, bhikkhu, wilt approach the Exalted One and ask him of this matter, we too may come to hear the doctrine." "Very well, friend," responded the venerable Samiddhi. And he went to the Exalted One, saluted him with obeisance, and sat down on one side. So seated, he spake to the Exalted One, telling him of the fairy's interview after his bathe in the Tapodā, and of his reply, and of the fairy's further questioning, and of her fear of not gaining access. "If, lord, that fairy spoke truly, she is just here, not far from us." And when he had so said, that fairy said to the venerable Samiddhi: "Ask, bhikkhu! Ask, bhikkhu, for I have won through!" Then the Exalted One addressed the fairy in verses:— "Men, 'ware alone of what is told by names, Take up their stand on what is so expressed. If this they have not rightly understood, They go their ways under the yoke of death. He who hath understood what is expresssed, Concerning him-who-speaks no fancies builds, Nor do to such a man such things occur, As might be laid, as faults, to his account. If thou knowest [such a man], tell me, fairy." "Lord, I do not comprehend fully the matter of that which the Exalted One has stated in outline. Well for me if the Exalted One would himself declare in full the matter he has thus stated, that I may come to know it." [The Exalted One: —] "Whoso doth build fancies concerning values:— 'Equal [am I], better, or worse [than thou art]'— Hereby he may quarrels provoke. But whoso In all three ways holdeth his mind unshaken, 'Equal [am I], or 'different' occurs not. If thou knowest [such a man], tell me, fairy." "Neither of this, lord, which the Exalted One has stated in outline, do I fully comprehend the meaning. Well for me if the Exalted One would himself declare in full the matter he has thus stated that I may come to know it." [The Exalted One: —] "He hath renounced [bondage to] name and notion; His mind is not set to imagine vain things; For life in this world hath he cut all craving. Him freed from bonds, happy, and void of longing, Him gods and men here on this earth, or yonder, Or in the heavens, in every sphere of being Seeking, they seek vainly, they will not find him. If thou knowest such a one,fairy, tell me." "Of this, lord, that the Exalted One has stated in outline, I have come to know the meaning fully thus:— Let him commit no evil whatsoevr Throughout the world, in speech, or mind, or body. Dropping desires, mindful and understanding, Let him not work torment on self that is useless."

• [ 35 ] A Vihāra built near the river Tapodā (hot waters), which ran beneath the Vebhāra of Vaibhāra Hill near Rājagaha ( Pss. of the Brethren, pp. 45, n. 1; 364 ). It broadened into a pool where was a hot sring due to its proximity to the Brazon Purgatory beneath. Comy.
• [ 36 ] The little riddle turns on the ambiguity of bhutvā, having eaten,' 'having enjoyed thyself in general,' — in other words 'sown your wild oats.' The significance of the 'hour,' or 'moment' recalls the 'Psalms' ( I, p. 12 f.; II, vers. 231, 403, 653, 1005 ), albeit neither commentator on this story brings out that point. The hour that is hidden is that of Samiddhi's death. Cf. below, IV, 3, § 1. Hence we have three points of time: — season of youth, opportunity for the Nibbāna-aspirant, death. Cf. the riddle of the flag, Pss. of the Brethren, LXIV.
• [ 37 ] Kālika, lit. 'time-ish' (cf. the Greek chrōñ-ios ). Of the negative form — akālika, often used in describing the Dhamma — B. says 'the Dhamma of the Ariyan Path gives its fruit (fruition-bliss) immediately after process' (or procedure to attain). In other words, the Path-graduate has his heavens at hand, not as postmortem events. Cf. Pss of the Brethren, 314, n. 1.
• [ 38 ] B. names alternative terms for noviciate, medium rank and theraship, vis.: to 5, 10 years, and after, or to 10, 20 years, and after.
• [ 39 ] The verses occur Iti-vuttaka, § 63. The last two lines are quite different:—
• [ 40 ] Yakkhī; cf. below, Chapter X.
• [ 41 ] These are the three forms of false opinion and strife springing from māna. See above I, 1, § 9; S . iii, 48; Bud. Psy. Eth., p. 298 f. Expanded also to nine: Vibhanga, 389 f. Comparisons invalid in the ever-changing collocations that make up individuals.
• [ 42 ] Sankhā. The arahant has put away such notions as 'lusting,' 'being angry,' 'confused.' Comy.
• [ 43 ] The Comy. reads na ca mānam ajjhagā, and it is very likely, since this agrees with the context, that Feer read vi- erroneously if he consulted here only Singhalese MSS. Nevertheless B. allows the alternative sense, in mānan of an abode, i.e., in rebirth, a matrix, as if he had a v.l. = vimānaṇ before him.
• [ 44 ] Cf. Sutta-Nipāta 219.
• [ 45 ] Ibid. 460, 1060, etc.; a frequent half-line in S.N.
• [ 46 ] Huran, i.e., other worlds. With 'heavens' added, cf. ibid . 224.
• [ 47 ] The fairy has rightly discerned, says B., the Middle Path between self-indulgence and self-torture. In fact she gives the whole Eightfuld Path: — 'in speech, or body': Angas 305; 'mindful': Angas 6-8; 'understanding': Angas 1,2. 'It was in fact the occasion of a mighty teaching.'

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the whole Jeta Grove, came into the presence of the Exalted One, and coming, saluted him and stood at one side. So standing he spake thus to the Exalted One: — "As one downsmitten by impending sword, As one whose hair and turban are aflame, So let the brother, mindful and alert, Go forth, all worldly passions left behind." [The Exalted One: —] "As one downsmitten by impending sword, As one whose hair and turban are aflame, So let the brother, mindful and alert, Go forth, leaving soul-fallacy behind."

• [ 1 ] In Pss. of the Brethren (vers. 39, 40, 1162, 1163 ) these verses are put in the mouth of Tissa (the Buddha's stepbrother), Vaḍḍhamāna and Vangīsa. In that work for 'fallacy of soul' we read 'lust of living' ( bhavarāga, not sakkāyadiṭṭhi ). B. ignores this, and makes the Master judge that the deva had poorly grasped the force of the metaphor. This is, that escape is only effectual when the real stumbling-block is surmounted — the soul-fallacy. This happens when the First Path is entered, the only right way of escape. 'Go forth,' i.e., 'leave the world.' The verses recur below, II, 2, § 6.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the whole Jeta Grove, came into the presence of the Exalted One, and coming, saluted him and stood at one side. So standing he spake thus to the Exalted One: — "Who toucheth not, to him cometh no touch. But if he touch, thence to him touch may come, Hence if he touch, wreak injury upon The innocent, cometh on him the touch." [The Exalted One: —] "Whoso doth wrong the man that hath no guile:— The pure in heart and from all error free — On him, poor fool, his wicked act recoils, Like fine dust that is thrown against the wind."

• [ 2 ] The little enigma bears on the double meaning of touch; active and passive — to make to feel, and to feel — the act (kamma) and its result-in-sentience (vipāka). On the latter, cf. Pss. of the Brethren, ver, 783 — phassa-phuṭṭha; 'touched by the touch, rendered 'all feel the touch.'
• [ 3 ] These lines recur VII, 1, §4, and occur S.N. 662, Dhp. 125. B. does not explicitly place them here in the mouth of the Teacher. The case of the innocent seems to be given a fortiori, to wit, from the more general statement.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the whole Jeta Grove, came into the presence of the Exalted One, and coming, saluted him and stood at one side. So standing, the deva spoke this verse before the Exalted One: — "Tangle within, without, lo! in the toils Entangled is the race of sentient things. Hence would I ask thee, Gotama, of this: Who is't can from this tangle disembroil?" [The Exalted One: —] "The man discreet, on virtue planted firm, In intellect and intuition trained; The brother ardent and discriminant: 'Tis he may from this tangle disembroil. They that have lust and hate and nescience spurned, The Arahants immune from deadly Drugs, For them the tangle all unravelled lies. Where mind and body wholly cease to be, And earthly sense and sense celestial: — Here is the tangle riven utterly."

• [ 4 ] Desire or craving is likened to the interwoven foliage of ferns or bamboos, 'within, without' being referred to self and others, organs and objects of sense. Comy.
• [ 5 ] Developing concentration and insight. Comy.
• [ 6 ] The Āsavas: — sensuality, lust for renewed life, delusions, nescience. The figure means a poisonous flux or ooze.
• [ 7 ] B. explains this line as (1) kāmabhava, 'life in the worlds of desire' — i.e., from purgatory to the five lowest deva-worlds; and (2) rūpabhava, 'life in the higher (not highest) heavens.'

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the whole Jeta Grove, came into the presence of the Exalted One, and coming, saluted him and stood at one side. So standing, the deva spoke this verse before the Exalted One: — "Since whencesoe'er the mind is held in check, It goeth not that way to misery, On every side mind should be held in check, Thus everywhence from woe is it set free." [The Exalted One: —] "Not on all sides should mind be held in check. Restrain it not if self-control be won. But whence soever evil things do rise, Thence should the mind be curbed and held in check."

• [ 8 ] The Comy. reads mano-yatattan. Both this and the following pada fail in scansion. The SS. MSS. omit ca, and the Comy. substitutes uppannan.
• [ 9 ] The Teacher is made to think: 'I will better this deva's misguided talk by distinguishing ( vibhajetvā, cf. the name for his School: — Vibhajjavādin ) where mind should be (1) checked, (2) developed, fostered, made to grow.' Comy.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the whole Jeta Grove, came into the presence of the Exalted One, and coming, saluted him and stood at one side. So standing, the deva spoke this verse before the Exalted One: — "He of the Brethren who is Arahant, Who hath accomplished all there was to do, Who Drug-immune doth live the final life: He might say thus: — '"I" say'; 'they say 't is "mine"' ..." [The Exalted One: —] "He of the Brethren who is Arahant, Who hath accomplished all there was to do, Who Drug-immune doth live the final life: He might say thus: '"I" say'; 'they say 't is "mine"' So sayng he, expert in usages Of men, 'ware of the worth of common names, Would speak merely conforming to such use." [The Deva: —] "He of the Brethren who is Arahant, Who hath accomplished all there was to do, Who Drug-immune doth live the final life, If he said thus: — '"I" say'; 'they say 't is "mine"' — Would such a brother thereby show Proneness to notions of a self or soul?" [The Exalted One: —] "For him who hath renounced them utterly, Chains of illusion as to self or soul Exist no more. Scattered are all such bonds. He rich in wisdom hath escaped beyond Conceits and deemings of the errant mind. He might say thus: '"I" say'; 'they say 't is "mine."' So saying he, expert in usages Of men, 'ware of the worth of common names, Would speak merely conforming to such use."

• [ 10 ] Katāvī.
• [ 11 ] This, says B., was a forest fairy, who had listened to the talk of the forest-dwelling brethren and heard them say like any worldling: 'I' am eating ... sitting ... 'my' bowl, 'my' robe ..., when they hold that not 'I,' but a compound of khandhas is in activity. 'Have they then,' is the further question, no māna at all? See above, I, 1, §9. This is reckoned as the eighth to go, of the Ten Fetters, before Arahantship is won. On conventional usage and philosophic meaning, see above, I, 2, § 10; also Points of Controversy, p. 68, n.2.
• [ 12 ] Yamataṇ.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the whole Jeta Grove, came into the presence of the Exalted One, and coming, saluted him and stood at one side. So standing, the deva spoke this verse before the Exalted One: — "How many things light up the world, making it clear and plain? To ask this question, Sir, we've come. Thy word to learn we're fain." [The Exalted One: —] "Four things give light unto the world; a fifth ye'll not descry. By day the sun doth shine; by night the moon makes bright the sky. And fire gives light by day and night, shining now here, now there. But, of all things that shine, as best, light of a Buddha stands confessed, Glory without compare."

• [ 13 ] The light, namely, of insight, of enthusiasm (pīti), of trust (pasāda), and of his taching. Comy. The verses recur II, 1, §4. Line 2, along with other similes, occurs, Dhp. 387.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the whole Jeta Grove, came into the presence of the Exalted One, and coming, saluted him and stood at one side. So standing, the deva spoke this verse before the Exalted One: — "Whence ebb the flooding tides? where whirls no more The whirlpool? Where to utter ending comes This compound thing of body and of mind?" [The Exalted One: —] "Where the four elements that cleave, and stretch, And burn, and move no further footing find. Hence ebb the flooding tides; here whirls no more The whirlpool; here to utter ending come This compound thing of body and of mind."

• [ 14 ] With these lines cf. the more elaborate versions in D. i, 223; ( Dialogues i, 283), Udāna I, No. 10. B.'s comments here are brief. The streams = saṇsāra, the endlessly reborn life-flux of beings. The whirlpool (vaṭṭa) = the same ( cf. S. iii, 63 f.; iv, 180: āvaṭṭa = the pleasures of the five senses). The four elements, in Buddhist doctrine, mean, not simply 'water, earth, fire, air,' but the elemental forces of which these are concrete manifestations: the cohesive, extending, calorific, mobile elements in matter. This appears in the Nikāyas, if unformulated till later — e.g. in M. i, No.62, the Buddha speaks of the internal 'earth' in each of us — i.e., the stretched-out surface in the phenomenon of body.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the whole Jeta Grove, came into the presence of the Exalted One, and coming, saluted him and stood at one side. So standing, the deva spoke this verse before the Exalted One: — "Princes with goodly treasures, ample wealth, And broad domains, ever in sense-desires Insatiate, envey each other's goods. 'Mong these who thus in strain and ferment dwell, Drifting adown the current of rebirth, Are any found who, having left behind Envy and greed, serene and restful dwell?" [The Exalted One: —] "There are who have abandoned home and child, And herds, and all that heart of man holds dear, Yea, lust have they abandoned and ill-will And no more truck have they with ignorance. These are the Drug-destroyers, Arahants. They 'mong all men serene and restful dwell."

• [ 15 ] An-alaṇ-katā
• [ 16 ] 'Who have produced divers works to bring about things that had notcome to pass, and have striven for power in that which had come to pass.' Comy.
• [ 17 ] Anussukā.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the whole Jeta Grove, came into the presence of the Exalted One, and coming, saluted him and stood at one side. So standing, the deva spoke this verse before the Exalted One: — "Lo! the four-wheeled, the nine-doored fulsome thing, Guided by greed, begotten from a bog: — Great hero, say! how shall there egress be?" [The Exalted One: —] "Let but the traces, let the thong be cut — Let but the evil wish, the greed, yea, let Thy craving with its root be utterly Drawn out and banned — then shall there egress be."

• [ 18 ] I.e. the body, with its four types of deportment — standing, sitting, lying, going — and its nine orifices. Cf. Pss. of the Buddhists II, vers. 1150-52, I and II passim.
• [ 19 ] 'Bog, morass' (panka) and 'great hero' are associated also in op.cit. II, 1154.
• [ 20 ] Yātrā. Cf. below, I, 5, §6.
• [ 21 ] This pada occurs Dhp. 398; Sn. 622; both verses below, II, 3, §8.
• [ 22 ] Reading abbhuyha, as in S. iii, 25, from abhi-ud-han. Cf. below, IV, 3, §3, n. 9.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the whole Jeta Grove, came into the presence of the Exalted One, and coming, saluted him and stood at one side. So standing, the deva spoke this verse before the Exalted One: — "Limbed like the antelope, lean, vigorous, In diet sober, craving not t'indulge, Like lion lonely faring, elephant, Indifferent to the calls of sense: — lo! we Into Thy presence come that we may ask, How we from every ill may be set free?" [The Exalted One: —] "Five sensuous faculties are manifest 'Mong living beings, and the sixth is mind. On these do ye no longer set desire. Thus may ye be from every ill set free."

• [ 23 ] This was one physical characteristic of the Superman: World-ruler of Buddha. Cf. Dialogues ii, 14.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. And a great number of the Satullapa company of devas, when the night ws far spent, shedding radiance with their effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, one of the devas spoke this verse before the Exzlted One: — "See that with good men only ye consort, With good men do ye practise intercourse. Knowledge of how the good do shape their life Maketh the better man, and not the worse." Then five other devas in turn spoke his verse before the Exalted One: — "See that with good men only ye consort, With good men do ye practise intercourse. Knowledge of how the good do shape their life, Wisdom bestoweth as naught else can do." "See that with good men only ye consort, With good men do ye practise intercourse. Knowledge of how the good do shape their life, Doth dry our tears in midst of those that weep." "See that with good men only ye consort, With good men do ye practise intercourse. Knowledge of how the good do shape their life, Makes us of bright renown among our kin." "See that with good men only ye consort, With good men do ye practise intercourse. Knowledge of how the good do shape their life, Doth make us find rebirth in happier worlds." "See that with good men only ye consort, With good men do ye practise intercourse. Knowledge of how the good do shape their life, Makes men persist in bliss perpetual." Then yet another deva said to the Exalted One: — "By which of ese, Exalted One, was it well spoken?" "As to matter ye have all spoken well. But listen also to me: — See that with good men only ye consort; With good men do ye practise intercourse. Knowledge of how the good do shape their life, From all and every ill may set us free."

• [ 1 ] B. has a graphic and mediaevally humorous story to account for the curious name of these visitors, who have, so far, been met with only in this Vagga. He interprets the name as the 'Hundred-Shouters' (sat-ullapā) . In their previous birth they were a ship's crew on a trading voyage. Their vessel was overwhelmed by stormy seas and sank, none escaping. During the storm the terrified crew noticed one only who, ' seated like a yogi,' was calm. He was thinking, not on his sins but on his good deeds. Of these he had enough and to spare to ensure happy rebirth, and the passengers implored his charity. He divided them into five groups of a hundred each, and shouted to them through the tempest the Five Precepts, one to each group, assuring them that to take these maxims on themselves would see them to a happy doom. As the waters rose in the ship they recited them and after death were reborn in Sakka's heaven, each with a noble golden vimāna (I, 2, § 10). Now they visit the Buddha to praise their good teacher.
• [ 2 ] Occurs in Jāt . v, 483. The whole Sutta recurs below, II, 3, § 1.
• [ 3 ] Lit. 'knowledge of the good doctrine or Norm.' The Comy. explains this, in this context, to mean the Five Precepts (against murder, etc.) — cf. its introductory legend — hence a code of moral conduct.
• [ 4 ] 'As oil comes, not from sand, but from tila-seeds.' Comy.
• [ 5 ] Here B. launches into another legend: that of Adhimutta, nephew to Sankicca, referring to his adventure as told by Dhammapāla in the Comy. on Theragāthā ( Pss. of the Brethren, 291 ), but with different details.
• [ 6 ] Pariyāyena.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at the Jeta Grove in Anāthapiṇḍika's Park. And a great number of the Satullapa company of devas ... when night was far spent, came to the Exalted One ... and so standing, four of them spoke each a verse before him, one after another: — "From avarice and from frivolity, No charitable gift of alms doth come. By him who would have merit's sure reward, By him who can discern, gifts should be given." (ii) "That which the miser dreads, and hence gives not, To him not giving just that danger 't is: — Hunger and thirst—for this the thing he dreads— Just this the doom that doth befall the fool In this and also in some other world. Hence should he avarice suppress, and make Off'rings of charity, mastering the taint. Sure platform in some other future world Rewards of virtue on good beings wait." "They are not perished 'mong the dead who, like Good comrades travelling on the jungle-roads, Share scanty store. Lo! here's an ancient rule. Some from their scanty means bestow their mite; Some of their plenty have no wish to give. The offerings given from a scanty source Measured, with gifts of thousand pieces rank." (iv) "Hard is the giving unto those that give, And difficult the doing of such deeds. The wicked are unable to conform, For hard it is to follow good men's rule. Wherefore unlike the going heiice must be That righteous and unrighteous folk befalls. To doom of purgatory these must go; The righteous fare hereafter to the heavens." Then yet another deva said to the Exalted One: — "Which of these, Exalted One, hath well spoken?" "As to matter ye have all spoken well. But listen also to me: — Righteous his act who, though he live by scraps Gleaned here and there, though he maintain a wife, Yet from his scanty store finds gift to give. Of thousand donors hundred thousand [gifts] Are not in value equal to his mite." Then yet another deva addressed the Exalted One in a verse: — "Why is their offering, abundant, lavish, Not equal to the poor man's righteous gift? How is 't the thousand gifts of thousand donors Are not in value equal to his mite?" Then the Exalted One addressed that deva in a verse: — "Some give with inconsistent ways of conduct, First smiting, murdering, then comfort giving. Those offerings, [besmirched by] tears and blows, Have not the value of the righteous gift. 'Tis thus the thousand [coins] of thousand donors Are not in value equal to his mite."

• [ 7 ] 'Some fear to lose their goods; some are thoughtless, some grudge the loss of amusement.' Comy.
• [ 8 ] An oft-repeated verse: see I, 5, § 3; III, 1, § 4; 2, § 10, 3, § 2.
• [ 9 ] 'And therefore unable to bestow their goods here and there.' Comy.
• [ 10 ] Pantho.
• [ 11 ] Sanantano.
• [ 12 ] Durannayo.
• [ 13 ] This gāthā is that of the Duddada (Hard-to-give) Jātaka ( No. 180 ). All the verses occur in the Bilārikosiya Jātaka ( No. 450 ). The Jātaka Comy. on these gāthās is more helpful than B.
• [ 14 ] The Jātaka version supplies pi after yo, and after appakasmiṃ .
• [ 15 ] 'E.g. ears of corn from swept threshing floors.' Comy. Though it may be only herbs.' Comy.
• [ 16 ] 'Though it may be only herbs.' Comy.
• [ 17 ] B. is uncertain whether the '100,000' refers to gifts or to 'recipients.' Cf. Luke xxi, 1-4.
• [ 18 ] Kalaṃ, lit. fraction, portion.
• [ 19 ] The Jātaka Comy. explains samena by dhammena, and for sataṃ in the next line reads kathaṃ ('how').
• [ 20 ] Jhatvā.
• [ 21 ] 'The gift of one who has caused others to weep is called a tear-faced gift.' Comy. The Jātaka translator has missed this pathetic phrase.

THUS HAVE I HEARD: The same class of devas, when night is far spent, visit the Exalted One at the same place. And six of them before the Exalted One breathed out the thought that inspired them one after the other: — (i) "How blest a thing, dear sir, is it to give! From avarice and from frivolity No charitable gift of alms doth come. By him who would have merit's sure reward, By him who can discern, gifts should be given." (ii) "How blest a thing, dear sir, is it to give! Yea, blest the gift though from a scanty store. Some from their scanty means bestow their mite, Some of their plenty have no wish to give. The offerings given from a scanty source, Measured, with gifts of thousand pieces rank." (iii) "How blest a thing, dear sir, is it to give! Yea, blest the gift though from a scanty store. Of the believer too how blest the gift! Giving and fighting are alike, 't is said; A handful of good men may down a host. And if we give believing in result, Good hap is ours from good to others done." (iv) "How blest a thing, dear sir, is it to give! Yea, blest the gift though from a scanty store. Of the believer too how blest the gift! And blest the gift from wealth that's fairly won. The man who gives from wealth that's fairly won, Got by the honest effort he hath made, When dead and Death's dark river he hath crossed, To heavenly places doth he find his way." (v) "How blest a thing, dear sir, is it to give! Yea, blest the gift though from a scanty store. Of the believer too how blest the gift! And blest the gift from wealth that's fairly won And blest the giving that's discreetly made. Wise giving by the Blessed One is praised. Gifts offered them who in this world of life Are worthy of our care bring great reward, As do [good] seeds when sown in fertile field." (vi) "How blest a thing, dear sir, is it to give! Yea, blest the gift though from a scanty store. Of the believer too how blest the gift! And blest the giving that's discreetly made, And self-restraint with every living thing. Whoso 'mong fellow-creatures harmless lives, From fear of neighbour's blame no evil works, Him timid they commend, but blame the bold. 'T is fear of blame deters good men from wrong." Then yet another deva said to the Exalted One: — "Which now of these, lord, has spoken well?" "As to matter, ye have all spoken well. But listen also to me: — Giving and gifts they that believe therein In divers ways and words praise and commend. Now there's a better thing than pious gift, Even the doctrines grouped within the Norm. The good in days gone by, yea, in the days Yet further back, with wisdom and insight They even to Nibbāna won their way."

• [ 22 ] Udānaṃ udānesi. As a measure (? a sieve) cannot contain oil, which oozes through, or a net a flood of waters, so can the heart not contain within the uprush of rapturous speech which pours forth. Such an utterance is the udāna. Comy.
• [ 23 ] Sādhu.
• [ 24 ] = above, § 2. (i).
• [ 25 ] See § 2. (iii).
• [ 26 ] Saddhāya. I.e. who believes in karma and its fruit. Comy. The fresh matter in Gāthās iii-vi occurs in the Āditta-Jātaka (iii, 472. No. 424 )
• [ 27 ] He who would guard his life anyhow cannot be a good soldier; he who is timid as to his goods gives not. Comy.
• [ 28 ] B. cites, as illustrations, the stories in Dhp. Comy (iii, 3; 219 f .) of the One-Coat Brahmin and of Ankura. Whether this Comy, was his work, or not, is among scholars still undecided, but see H.C. Norman, Dhammapada Commentary, I, xivf; S. Sumangala: The Dhammapada and its Commentary, Ceylon Nat. Rev., 1914.
• [ 29 ] Samena . The Jātaka translation misses this point. The character of the donee comes on only in the next gāthā .
• [ 30 ] Both Commentaries call this a mere desanā-sīsaṃ or typical instance. The word Vetaraṇī (the infernal river) stands for the infernal regions. Cf. Jāt. v, 266.
• [ 31 ] Discretion in the gift and choice of recipient, says B. — e.g. not giving to schismatics, like the 95 Pāsaṇḍas, but rather to the Sāsana. Let us hope the deva was less denominationally minded than B.
• [ 32 ] Idha jīvaloke — an unusual compound.
• [ 33 ] The line represents the one word dhammapadaṃ. The ambiguity of the term is well known. See Childers' Dict. s.v.; S. Sumangala The Dhammapada and its Commentary. That Comy, (on Dhp. 44, 45 ) defines it as the 37 'factors of enlightenment' = doctrines. Our Comy. paraphrases it here by Nibbāna.
• [ 34 ] Such as Kassapa Buddha and others; and Koṇāgamana Buddha, etc., or simply all the good in the past. Comy.

THUS HAVE I HEARD: The same class of devas visit the Exalted One at the same place when night is far spent. And one of them uttered this verse before the Exalted One: — "They are not permanent, these sense-desires. They are with us, these things we fain would have. The man who with them dallies, by them bound, From realms of death doth never come to that Whereto there is no coming back again. Misery born of desires, desire-born pain: — Suppress desires, then misery 's suppressed; From misery suppressed, suppressed is pain. The manifold of objects in the world — This in itself is not desires of sense. Lustful intention is man's sense-desire. That manifold of objects doth endure; The will thereto the wise exterminate. Put wrath away, yea, and conceit abandon. Have ye but got past all the bonds [of pris'ners], Not cleaving fast unto this mind and body, Nowise [by lust, hatred, and dullness] hampered, Sorrow and pain no more may overwhelm ye. He hath renounced [bondage to] name and notion; His mind is not set to imagine vain things; For life in this world hath he cut all craving. Him freed from bonds, happy and void of longing, Him gods and men, here on this earth or yonder Or in the heavens, in every sphere of being, Seeking, they seek vainly, they will not find him. If him they find not, thus emancipated (thus said the reverend Moghardjan), Nor gods nor men here on this earth or yonder — Him best of men working out man's salvation — They that revere him, shall we praise them also? Yea, they become praiseworthy also, almsman, Mogharajan! (so the Exalted One) They that revere him thus emancipated. Yea, if, the Norm knowing, all doubt they conquer, They too become bond-liberated, almsman!"

• [ 35 ] Lit. 'here.' Cf. Wordsworth's The world is too much with us ...
• [ 36 ] The Comy. reads anāgantā.
• [ 37 ] Aghaṃ
• [ 38 ] This gāthā, in A. iii, 411, is ascribed to the Buddha, and is quoted in the Kathā-vatthu (see Points of Controversy, p. 216, n. 2). It is also quoted in our Comy, with reference to the Pasūra Sutta in the Sutta-Nipāta. The Comy to that work explains this reference in its narrative introducing the Sutta (p. 538 f .).
• [ 39 ] Occurs in Dhp. 221, and is repeated below, § 6.
• [ 40 ] Cf. the explanation in Dhp, Comy, iii, 298.
• [ 41 ] Cf. ibidem. B.'s explanation coincides.
• [ 42 ] 'One is in the inevitable misery-whirlpool of life, but one is not further overwhelmed.' Comy.
• [ 43 ] See above, I, 2, § 10.
• [ 44 ] The form of these two verses is much affected in the Sutta-Nipata ( e.g., Sela Sutta and Parāyanavagga, where see another query of Mogharājan, ver. 1116 f.), but are quite exceptional in the Saṃyutta-Nikāya. The bhikkhu, probably the Thera Mogharājan (it was a careless oversight in the Pss. of the Brethren to suppose he might be the deva of the first verse; he is called 'reverend,' āyasmā ), is said by B. to have formed the wish to carry on the listeners' interest to learn what befell those who admired the saint. If they that praise do so with emulation, they also may hope to attain.

THUS HAVE I HEARD: A great number of captious-minded devas visited the Exalted One at the same place when the night was far spent, and hovered in the air. So hovering, one of them uttered this verse before the Exalted One - "If any man profess he's otherwise Than what he really is, what he enjoys Is got by theft, as by the trickery of a cheat. Let him but talk of that which should be done. Let him not talk of what should not be done. Of him who talketh ever, doing not, Wise men take stock and rate him [at his worth]." [The Exalted One:—] "Not if he merely talk or simply hear, Shall he avail to make advance herein. A hard and strenuous course is this, whereby The strong in spirit liberation find In contemplative work from Mara's toils. Not thus in sooth it is they do who strong In spirit know the methods of the world, And knowing, have attained Nibbāna here, Safe crossing o'er where all the world sticks fast." Then those devas, standing on the earth, prostrated themselves at the Exalted One's feet, and said to him: — "'T is our transgression, lord, we have transgressed; even according to our folly, our stupidity, our wrongdoing have we fancied we could assail the Exalted One. Lord, may the Exalted One accept the confession of this our trans gression as transgression, that in future there may be self- restraint." Then the Exalted One smiled. Then the devas, exceedingly irritated, rose up into the air. And one of them spoke this verse before the Exalted One: — "Whoso, when others do confess their fault, Doth not accept confession at their hands, Angry within, preferring enmity, Doth bind together wTrath as in a knot. In whom is no fault found, no error proved? Who never doth give way to thought confused? Who strong and wise can heedful be alway?" [The Exalted One:—] "In the Tathāgata, the Buddha who For every creature doth compassion feel, In him no fault is found, no error proved, Never doth he give way to thought confused, Alway is he, the strong and wise, alert. 'Whoso,' ye say, 'when men confess their fault, Doth not accept confession at their hands, Angry within, preferring enmity, Doth bind together wrath as in a knot': — Now I in wrath so held no pleasure take, And the confession of your fault accept."

• [ 45 ] These, wrote B., formed no separate deva-world. They were just devatas who had heard the recluse Gotama praise his disciples for self-denying practices, while he himself wore raiment of silk, fine cloth, or linen, ate food worthy of a raja, dwelt, in a 'Fragrant Cell' like a deva-mansion, and used good medicines. Because of their captious remarks the Theras, when editing these verses, gave them their name. The soubriquet is also given to a Thera in the Dhp. Comy. (iii, 376) in connection with ver. 253 .
• [ 46 ] Lit. 'understand him.' These four lines are also assigned to Bākula, and the last two to Subhūta ( Pss. of the Brethren, vers. 322; 226 ).
• [ 47 ] Anukkamituṃ.
• [ 48 ] Parsed as 'We do not talk in this way.' Comy.
• [ 49 ] [Loka]pariyāyaṃ.
• [ 50 ] Nibbutā.
• [ 51 ] See I, 1, § 1.
• [ 52 ] Asādetabbaṃ.
• [ 53 ] The usual formula of confession as given in the Vinaya and Suttas, with, of course, a special application. See Vin. Texts ii, 261, where also the wonted response is given called 'accepting.' It was the Master's inscrutable (and ironic?) smile, in place of that which flustered the impulsive devas. B. judges that the smile was shown in order to provoke the questions which led to the fuller revelation of the Buddha's high office. ( Tāsaṃ in the text should be tesaṃ .)
• [ 54 ] So the Comy., gaṇṭhikaṃ. Cf. Dhp. Comy. iii, 352 f.
• [ 55 ] The first two lines occur Iti-vuttaka, § 39.

THUS HAVE I HEARD: A great number of the Satullapa Group of devas visited the Exalted One at the same place, when the night was far spent. . . . And so standing, one of them uttered these verses before the Exalted One: — "Faith is the 'other I,' the mate of man. Thence, if he tarry not in disbelief, His shall be followers and fair renown, And when he quits this frame to heaven he goes. Put wrath away, yea, and conceit abandon. Have ye but got past all the bonds [of pris'ners], Not cleaving fast unto this mind and body, Nowise [by lust, hatred, and dullness] hampered, Sorrow and pain no more may overwhelm you. 'T is a fool's part heedless to waste his life: — Such are the folk who will not understand. He who is wise doth foster earnestness As he were watching o'er his chiefest wealth. Give not yourselves to wastage in your lives, Nor be familiar with delights of sense. He who doth strenuously meditate, His shall it be to win the bliss supreme."

• [ 56 ] A line repeated below, I, 6, § 9. The 'other I' is literally 'the second one' ( dutiyā ), a term usually reserved for the more sinister company of natural desire, or craving: S . iv, 37; Pss. of the Brethren, vers. 541; 1091; Sn . 740. In rendering suddhā by 'faith,' we would say that faith must be taken in its sense of assurance, confidence in the worth of a certain attitude and course of action. Thus a pupil must have suddhā: M. ii, 94.
• [ 57 ] See above, I, 4, § 4.
• [ 58 ] These verses are included in those assigned to Angulimāla, Thera and ex-bandit, Pss. of the Brethren, ver. 883 f.; = M. ii, 105, with one variant. 'Chiefest wealth' B. holds to be 'pearls, and other jewels.'

THUS HAVE I HEARD: The Exalted One was once dwelling among the Sakkas, at Kapilavatthu, in the Great Wood, together with a great band of the brethren, about five hundred of them, all being Arahants. And devas from the ten thousand world-systems oft-times assembled there, that they might visit the Exalted One and the band of brethren. 2. Now to four gods of the hosts of the Pure Abodes this thought occurred: — "That Exalted One is now dwelling among the Sakkas, at Kapilavatthu, in the Great Wood, together with a great band of the brethren, all being Arahants. And devas, from the ten thousand world-systems, oft-times are assembling there to see the Exalted One and his band of brethren. What if we, too, were to go into his presence, and before him were to recite each of us a poem?" 3. Then those gods, as easily as a strong man might stretch out his arm, or draw it outstretched back again, vanished from the Pure Abodes, and appeared before the Exalted One, There they saluted him, and stood at one side. And so standing, one after another, they recited to him these verses: — (i.) "Great is the gathering in the glade; The hosts of heaven together met! We to this holy congress here Are come, that we too may behold The Brotherhood invincible." (ii.) "The brethren have made straight their hearts, Wrought up to concentration rapt. Wisely their faculties they guard, As driver keeping grip on rein." (iii.) "All bars and bolts are cut for them. The barriers down, all lusting gone, Spotless and pure their way they go, Seers, well-tamed young elephants." (iv.) "Who in the Buddha refuge take, They shall not go to woeful doom. When they put off this human frame, They shall fill up the hosts of heaven."

• [ 60 ] The supreme heaven of the Rūpa-loka, the Brahmā world being its lowest. Compendium, 138.
• [ 61 ] Dakkhitaye, a Vedic infinitive. Cf. E. Müller, Pali Grammar, p. 126.
• [ 62 ] The persistently animistic language of even these 'higher' gods is noteworthy. B. is garrulously imaginative — or the tradition he hands on is so — about their thoughts, words, and deeds on this great occasion.

THUS HAVE I HEARD: The Exalted One was once staying at Rājagaha, in the Maddakucchi Deer Park. Now at that time the Exalted One's foot was pierced by a stone splinter. Sorely in sooth did the Exalted One feel it, grievous the pains he suffered in the body, keen and sharp, acute, distressing and unwelcome. Them in sooth he bore mindful and discerning, nor was he cast down. And making them spread his robe folded in four, he lay down on his right side like a lion resting, the left foot over the right, mindful and discerning. Now seven hundred devas of the Satullapa Group, when the night was far spent, shedding radiance with their effulgent beauty over all Maddakucchi, drew near, and coming to the Exalted One's presence, they saluted him, and standing at one side, seven of them, one after the other, gave vent to inspired utterance:— (i.) "Lo! what a wondrous creature is the worshipful recluse Gotama! 'Tis by this wondrous nature that he endures, mindful and discerning, the pains that have arisen in his body, keen and sharp, acute, distressing and unwelcome, and that he is not cast down." (ii.) "Lo! what a lion is the worshipful recluse Gotama! 'Tis by his lion's nature that he endures, mindful and discerning, the pains that have arisen in his body, keen and sharp, acute, distressing and unwelcome, and that he is not cast down." (iii.) "Lo! what a thoroughly trained creature is the worshipful recluse Gotama! 'Tis by his lion's nature that he endures, mindful and discerning, the pains that have arisen in his body, keen and sharp, acute, distressing and unwelcome, and that he is not cast down." (iv.) "Lo! how unrivalled is the worshipful recluse Gotama! 'Tis by his lion's nature that he endures, mindful and discerning, the pains that have arisen in his body, keen and sharp, acute, distressing and unwelcome, and that he is not cast down." (v.) "What a patient burden-bearer is the worshipful recluse Gotama! 'Tis by his lion's nature that he endures, mindful and discerning, the pains that have arisen in his body, keen and sharp, acute, distressing and unwelcome, and that he is not cast down." (vi.) "How tamed is the worshipful recluse Gotama! 'Tis by his self-mastery that he endures, mindful and discerning, the pains that have arisen, in his body, keen and sharp, acute, distressing and unwelcome, and that he is not cast down." (vii.) "Behold how his mind is well practised in contemplative concentration and emancipated! Not strained forth, nor strained aside, nor having restrained [itself] by conscious deliberation, but as having the habit of self-denial. He who could transgress against such a wonder, such a lion, one bo thoroughly trained, such a matchless one, such a burden- bearer, a creature so self-controlled, could only so act from blindness; if not, then from what else? Brahmins of five-fold Veda-lore may ply Ascetic practices a century, Yet would their heart be never rightly freed, Such is the low ideal at which they aim, Not theirs it is to win to the beyond. Suffused by craving, bound to rite and rule. Penance severe a century they may ply, Yet would their heart be never rightly freed, Such is the low ideal at which they aim, Not theirs it is to win to the beyond. Are vain conceits wished for by us and welcomed, Ne'er win we here taming [of mind and body], Lone in the woods though we dwell, if we dally. Ne'er may we pass over the Death-realm's coniines. All vain conceits leaving, well-concentrated, Lovely in heart, wholly emancipated, Lone in the forest dwelling, earnest, strenuous, Well may lie cross over the Dead-realm's confines."

• [ 63 ] The Comy. narrates an absurd legend to explain the name, associated with Maddā, mother of King Ajātasattu. (See Thusa Jātaka, No. 338 ). The park was a preserve in a very real sense: 'where deer (or game) might dwell free from peril.' The injury to the Buddha is that inflicted by his cousin, the schismatic Devadatta, narrated in Vinaya Texts, iii, 245; cf. Jātaka, No. 503 ; Milinda i, 248 f. Cf. Dhp. Comy. ii, 164.
• [ 64 ] The lion posture is gone into by B. at some length.
• [ 65 ] See above, I, 4, § 3.
• [ 66 ] Nāga. Cf. Pss. of the Brethren, ver. 692 ff. B. explains in a similar exegesis: balavantaṭṭhena nāgo.
• [ 67 ] See above, I, 2, § 4, n. ...
• [ 68 ] All these six appellatives are terms connoting excellence borrowed from the animal kingdom, as metaphors of high mettle, breed, and training.
• [ 69 ] Abhinataṃ, apanataṃ. Merely exegetically explained by B. as rāgānugataṃ, dosānugataṃ respectively: '(not) gone after lust or ill-will.' Nata is bent; the verb is applied (a) literally to the bending forth and, with second prefix ni, down, of a tortoise's limbs emerging from its shell, when danger is past, S. iv, 178; (b) figuratively to constructive work of mind ( citta ) in Jhāna, Dialogues i, 86 (§ 83) f.
• [ 70 ] I tried, in this difficult passage, to get light from B., who has vāritavataṃ. See *sasaṅkhāra and *vāritavataṃ .
• [ 71 ] I have followed the Comy. in this curious line, but am not convinced that the compilers of the Four Nikāyas knew of more than the three older Vedas (to which they often allude). B. indeed specifies the Fifth as the Itihāsa (-purāṇa), but that is another matter. Sataṃ saman he reads as = to the vassasataṃ of the next verse, and caraṃ as = to carantā. '500 Vedas' is the more obvious hyperbole.
• [ 72 ] A free, but, I think, not unfaithful rendering of the one compound hīnatta-rūpā: having the quality or nature ( Comy. : sabhāvā ) of 'lowness.' The whole effort to secure rebirth in Brahmā-world was judged to be low or poor; cf. M. ii, 195: 'that low Brahmā-world,' etc. Cf. p. 37, n, 1. So the Teacher. Devas usually judged otherwise.
• [ 73 ] See above, I, 1, § 9.

THUS HAVE I HEARD: The Exalted One was once staying at Vesālī, in the Great Wood at the Gabled Hall. Now Kokanadā, daughter of Pajjunna, when the night was far spent, shedding radiance with her effulgent beauty over the whole of Great Wood, came into the presence of the Exalted One, and standing at one side, spoke before him this verse: — "The very Buddha, Crown of all that is, Residing at Vesālī, in the Wood, Let me now worship — Cloud King's daughter I, Even Pajjunna's child, Kokanadā. Till now had I but heard about the Norm, Revealed by the Man of Vision clear. To-day I know, eye-witness of the Sage, The Blessed One teaching [that Norm to men]. They who do go about, in wisdom poor, Casting aspersions on the Ariyan Norm, Fall into Roruva's dreadful abyss, Long, long therein to suffer misery. They who unto the Ariyan Truths draw nigh With heart consenting and with passions hushed, When they shall have put off their human frame, They shall fill up the heavenly hosts on high."

• [ 74 ] This amiable fairy has not been met with elsewhere in Pali literature. B. is silent about her, and about Kokanadā-minor, of the next Sutta — whether they were sisters or not. The father's name occurs not infrequently, e.g., D. iii, 205; Jāt. i, 322; [?] iv, 253; cf. Pss. of the Brethren, 5, n. 3, etc. B. calls him 'rāja' of the raincloud devas, and the first named fairy catu-mahārājikā: of the status of the Four Kings of the Firmament ( Dialogues, ii, 242).
• [ 75 ] Sattassa ? = sattattassa, as in D. i, 29 sattattāya.
• [ 76 ] Cf. Jāt. v, 266. This particular purgatory does not appear in the list of purgatories below, VI, 1, § 10. The seaport so named (see Buddhist India, p. 38 ) was not apparently connected with purgatorial legend. B. gives legendary details. Cf . below, 82, n. 3; 117.
• [ 77 ] See above, I, 4, § 7.

THUS HAVE I HEARD: The Exalted One was once at Vesālī, in the Great Wood, at the Gabled Hall. And Kokanada the Less, daughter of Pajjunna ... came into the presence of the Exalted One ... and spoke before him this verse: — "Come hither with the hue of lightning's flame, Kokanadā, Pajjunna's daughter, she, Adoring both the Buddha and the Norm, Did speak these lines of sense beneficent: Though I by divers methods might expound The detailed parts of such a Norm as this, Yet in brief summary will I declare The contents, if so far my mind may reach: — Let him commit no evil whatsoever Throughout the world, in speech, or mind, or body. Dropping desires, mindful and understanding, Let him not work torment on self that's useless."

• [ 78 ] As in § 9. These verses form an interesting contrast to the preceding. The terms used are of a less popular, more academical nature, as if the junior lady were more cultured. She uses the verb characterizing the Vibhajjavādins and is primed in methodology.
• [ 79 ] See I, 2, § 10.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "With house on fire 't is for the best to bring The goods outside, nor leave them to be burned. So in this world, a-blaze with age and death; Bring out by gifts; what's given is well brought. What's given bears fruit of bliss; naught given, no bliss. Robbers may bear away [the goods ye keep], Kings commandeer, and fire destroy the rest. The end arrives; the body must be left, And therewith all belongings: — let the wise Discerning this enjoy his goods and give. Hath he as he is able used and shared, Blameless he may to radiant realms attain."

• [ 1 ] The Comy. has nothing specific to say about the speakers of this and the next four Suttas. On this cf. Jāt. iii, 471.
• [ 2 ] These are said to serve as types for all the eleven 'fires' of the world: lust, hate, illusion; birth, decay or old age, death; grief, lamentation, suffering, sadness, despair: a late category. Cf. Childers s.v. Aggi.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "What doth he give who giveth strength? Or he that giveth comeliness? What doth he give who giveth sight? Or he that giveth happiness? Who all doth give, what giveth he? Asked art thou. Declare to me." "He giveth strength who giveth food; Who giveth gear gives comeliness; He giveth sight who giveth lamp; And he it is gives happiness Who giveth vehicles; whoso Doth give a dwelling giveth all. Who in the Norm doth give instruction, this Giveth Ambrosia [undying bliss]."

• [ 4 ] 'Even a handsome person looks plain if ill-clad or unclad; even an uncomely person looks like a deva, when well dressed.' Comy.
• [ 5 ] This includes all means to move or be moved about: elephants, etc., and such things as umbrellas, sandals, walking-sticks, palanquins ... mending of roads, making of stairways, causeways, ... ships. Comy.
• [ 6 ] B. quotes Dhp. 354.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "'T is food both gods and men chiefly desire. Who may that creature be, demon or sprite, Who, unlike them, hankers not after food?" "The food that's given in faith, with heart made pure:— That finds him out in this world and the next. Hence should he avarice suppress, and make Off'rings of charity, mast'ring the taint. Sure planted in some other future life Rewards of virtue on all beings wait."

• [ 7 ] Lit. 'Now who may that yakkha be?'
• [ 8 ] See above, I, 4, § 2.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "That which hath but one root; which looks both ways; With triple stain; and with arenas five; An ocean; having dozen turns and twists; Quaking abyss: — past all the seer hath crossed."

• [ 9 ] Taṇhā — natural, unregenerate desire, craving, thirst — is the answer to the enigma. The root is ignorance. Facing both ways are the opinions that there is a soul which ( a ) is immortal, ( b ) dies at each death. The stain is the triplet rāga, dosa, moha (lust, hate, unintelligence or illusion). The arenas, the five sense-pleasures. Ocean : insatiableness. Twelve turns and twists: organs and objects of sense. Abyss . See Pss. of the Brethren, p. 418f.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "By name the Peerless, Seer of subtlest sense, Giver of insight, loosed from the lair Of sense-desires, behold him, known of all, In wisdom rich, who wrought the mighty quest For all upon the Ariyan Way embarked!"

• [ 10 ] Anoma-nāmaṃ. Cf. Rhys Davids, Buddhist Birth stories, p. 85. See also Sn. 153, 177; the latter verse a replica of this. According to B. it means 'absence of defect,' perfection (paripūra), endowed with every good quality.
• [ 11 ] Nipunatthadassin.
• [ 2 ] These are said to serve as types for all the eleven 'fires' of the world: lust, hate, illusion; birth, decay or old age, death; grief, lamentation, suffering, sadness, despair: a late category. Cf. Childers s.v. Aggi.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "By troops of nymphs made resonant—not so! Haunted by troops of fiends that paradise Doth seem. 'Delusion' were a fitter name. How shall there egress be?" [The Exalted One:—] "'Straight' is the name that Road is called, and 'Free From Fear' the Quarter whither thou art bound. Thy Chariot is the 'Silent Runner' named, With Wheels of Righteous Effort fitted well. Conscience the Leaning-board; the Drapery Is Heedfulness; the Driver is the Norm, I say, and Right Views, they that run before. And be it woman, be it man for whom Such chariot doth wait, by that same car Into Nibbāna's presence shall they come."

• [ 14 ] Cf. S. iv, 291 f.
• [ 15 ] Lit. the 'uncreaking,' unlike a chariot where axle fits badly into naves, or which squeaks when mounted. Comy. Road and Chariot are both interpreted by B. as the Eightfold Path.
• [ 16 ] 'Dhamma'-cakkā is so interpreted by B.
• [ 17 ] Cf. R. Morris in JPTS, 1886, 128. 'That the warriors may not fall out.' Comy. Conscience = conscientiousness: I, 2, § 8.
• [ 18 ] Such as a lion's skin, etc. Comy.
• [ 19 ] To prepare the way. Comy.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "Say of what folk by day and night For ever doth the merit grow? In righteousness and virtuous might What folk from earth to heaven go?" "Planters of groves and fruitful trees, And they who build causeway and dam, And wells construct and watering-sheds And [to the homeless] shelter give: — Of such as these by day and night For ever doth the merit grow. In righteousness and virtue's might Such folk from earth to heaven go."

• [ 20 ] The question of merit growing in the donor's karma (or karmic force) in proportion to the utility of his gift is discussed in Kathāvatthu. VII, 5 (see Points of Controversy, 200, 250). The orthodox view is that merit grows less by utility of the gift, than by the benevolent thought and wish of the donor before, during, and after the giving. If he 'sends such a disposition after' his gift, his merit grows.
• [ 21 ] 'Flowering and fruit-bearing.' ' They also who enclose groves of such self-sown trees.'
• [ 22 ] Lit. '- setu -makers' expanded into a line. Setu, from si, to bind, includes both causeway, dam, and bridge. But B. includes ships.
• [ 23 ] Papan, etc.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "This is the kindly Jeta Grove, resort Of the [august] fraternity of seers, Where sojourneth the Sovereign of the Norm, And whence ariseth rapture in my breast. "Goodwill, and wisdom, mind by method trained, The highest conduct on good morals based: — This maketh mortals pure, not rank nor wealth. Hence, his own good discerning, let the wise Throughly examine how to train the mind. Thus and therein shall he find purity. Even as Sāriputta was supreme In insight, morals and self-mastery, So may the Brother who hath won the goal Rank even with the highest of them all."

• [ 25 ] Kamma, here defined as the will ( cetanā ) belonging to the Ariyan Path. The motive behind the deed is in Buddhism of chief importance. See preceding § 7; M. i, 371 (Upāli-sutta).
• [ 26 ] B. explains dhammo here by doctrines belonging to samādhi, otherwise called adhicitta-sikkhā, see Buddhism, 1912, 199: 'the second grade.'
• [ 27 ] Upasamena: 'the calming, or suppressing, of the kilesa's (lower nature, passions).' Comy. Moggallāna's verses ( Pss. of the Brethren, 1182) praise him in the same terms. The exegeses of Dhammapāla there, and of B. here differ.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "They who 'mong men as misers count, who grudge Their giving and who churlishly accost, Who bar the way for gifts to others given: Here, and hereafter what is their reward? To ask this of our lord we've hither come. To know how he will answer fain are we." [The Exalted One: —] "They who 'mong men as misers count, who grudge Their giving and who churlishly accost, Who bar the way for gifts to others given: In purgatory, or as animals, In Yama's kingdom come they back to life. Or if among mankind they live again, In some poor family they find rebirth, Where scarcely may they gain raiment, or food, Or sensuous pleasures, or the joys of play. Those things the fools do hope for by and by Remain e'en here ungotten: such reward Have they e'en now, hereafter woeful doom." "Sooth hast thou said and we have understood. Another question ask we, Gotama. They who have won rebirth among mankind, Are affable and void of avarice, Fervent believers in Buddha and Norm, Holding the Order in deep reverence: Here and hereafter what is their reward? To ask this of our lord we've hither come. To know how he will answer fain are we." [The Exalted One: —] "They who have won rebirth among mankind, Are affable, and void of avarice, Fervent believers in Buddha and Norm, Holding the Order in deep reverence: Brightly they shine in heaven when there reborn, Or if among mankind they live again, In some rich family they find rebirth, Where without toil they get raiment and food, And sensuous pleasures and the joys of play. They bask in plenty like those devas who Joy in their own creations: such reward Have they e'en now, hereafter happy doom."

• [ 28 ] Frightening the bhikkhu at their gate with: 'What have you ploughed or sown or reaped? We don't get anything, whence should we give to you? Be off!'
• [ 29 ] Cf. I, 3, § 6.
• [ 30 ] The Vasavattī gods, next to the topmost devas in the lowest heavens included in the universe of Desire. See Compendium, 138.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There the deva Ghaṭīkāra when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "In the far heavens of Aviha there came, Beborn, seven Brethren winning Liberty. Lust and ill-will for them were perished quite. Safe had they crossed where all the world sticks fast. And who were they who crossed o'er the morass, The realm of dying, passing hard to cross, Who having left behind this mortal frame, Passed into touch with things celestial? 'Twas Upaka, and Phalagaṇḍa too, And Pukkusāti making three, besides Bhaddiya, Khaṇḍadeva too, for five, And Bāhuraggi, lastly Pingiya: They having left behind this mortal frame Passed into touch with things celestial." [The Exalted One:—] "Fair things thou speakest of the Brethren seven Who have abandoned Māra's traps and snares. Whose was the doctrine that they learned, whereby They smote in twain the fetters of rebirth?" "Twas thine alone, Exalted One, thy Rule, Thy teaching only 't was they learned; thereby They smote in twain the fetters of rebirth? 'Where mind and body wholly cease to be': — That learned they here from thee; thereby They smote in twain the fetters of rebirth." [The Exalted One:—] "Deep is the word thou speakest, hard to learn, And passing difficult to understand. Say then: whose doctrine is it thou hast learned, That thou canst utter such a word as this?" [Ghaṭīkāra:—] "In former birth maker of jars was I, In Vehalinga as the Potter known. My mother and my father I maintained, Lay-follower of the holy Kassapa. Eschewing carnal things, unworldly, chaste. I was of those men fellow-villager, I was their comrade in those bygone days. Wherefore I know these things, I know Of us seven Brethren winning Liberty, For whom lust and ill-will are perished quite, Who safe have crossed where all the world sticks fast." [The Exalted One:—] "Yea, as thou say'st then wast thou, Bhaggava! In former birth maker of jars wast thou, In Vehalinga as 'The Potter' known. Thy mother and thy father didst thou keep, Lay-follower of the holy Kassapa. Eschewing carnal things, unworldly, chaste, Of me wast thou the fellow-villager; My comrade wast thou in those bygone days." [The Editors of the Canon:—] Such was the meeting of these ancient friends. Both having faculties supremely trained, Both bearing bodies of their final life.

• [ 32 ] Twelfth of the 16 Brahmā-worlds. 'Immobile' in Compendium. 139.
• [ 33 ] Upapannāsi.
• [ 34 ] Cf. I, 1, § 1.
• [ 35 ] Dibbayogaṃ.
• [ 36 ] See above, I, 3, § 3. This line occurs five times in this volume.
• [ 37 ] Name of the potter of Rājagaha in M. iii, 327. Ghaṭīkāra means 'jar-maker.'
• [ 38 ] So the Comy.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "Tell me what brings us luck e'en till we're old? What is't that's fortunately based and stayed? What is the precious jewel of mankind? And what is hard for thieves to bear away?" "Good morals bring us luck e'en till we're old, A lucky base and stay hath confidence, Wisdom's the precious jewel of mankind, And merit's hard for thieves to bear away."

• [ 1 ] 'Luck,' 'good fortune,' 'blessed' = * sddhu — so the Comy.
• [ 2 ] Patiṭṭhita means base or support. B. cites Hattha[ka] the Āḷavakan and Citta the housefather as instances. A. i, 26; S. ii, 235; iv, 281 f.; 302 f.
• [ 3 ] Cf. Khp. viii, 9. 'Merit means volition in meritorious acts, and that as an immaterial thing cannot be borne away.' Comy.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "What by the absence of decay brings luck? What base and stay's of happy augury? What is the precious jewel of mankind? And what is it that thieves should bear away?" "Good morals bring us luck that ne'er decays, Faith well-established doth good fortune bring. Wisdom's the precious jewel of mankind, Merit it is that thieves should bear away."

• [ 4 ] The sense, let alone the preceding Sutta, suggest here a possible misreading in the text, and the reading: coreh'ahāriyaṃ for corehi hāriyaṃ. Comy, is silent.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "What is a good friend to the wayfarer? What is the good friend dwelling in the home? What is a good friend where has risen need? What is a good friend in the life to come?" "Escort's a good friend to the wayfarer, Mother's the good friend dwelling in the home, A comrade's help where there has risen need, Is a good friend again and yet again, And meritorious deeds wrought by one's self: — That is a good friend in the life to come."

• [ 6 ] Sattho.
• [ 7 ] 'In time of trouble though she be dirty, yet is she reckoned fragrant as sandalwood.' Comy.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "What is the basis and support of men? What here below is comradeship supreme? What are the spirits who sustain the life Of all such creatures as to earth are bound?" "Children are mankind's basis and support, The wife is here below comrade supreme; The spirits of the rain sustain the life Of all such creatures as to earth are bound."

• [ 8 ] Vatthu, base, used here as meaning also support.
• [ 9 ] 'They cherish in old age.' Comy.
• [ 10 ] 'One to whom one may tell a secret that can be told to no one else.' Comy.
• [ 11 ] Vuṭṭhi-bhūtā

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "What is it that doth cause a man to be? What is't of him that runneth to and fro? What is it undergoes life's endless round? What is it brings him fear and mighty dread?" "Craving it is that causeth man to be; His thought it is that runneth to and fro; The 'person' undergoes life's endless round; Suffering is his fear, his mighty dread."

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "What is it that doth cause a man to be? What is't of him that runneth to and fro? What is it undergoes life's endless round? What is there whence to him comes no release?" "Craving it is that causeth man to be; His thought it is that runneth to and fro; The 'person' undergoes life's endless round; 'Tis suffering, whence for him comes no release."

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "What it is that doth cause a man to be? What is't of him that runneth to and fro? What is it undergoes life's endless round? What is the prop and stay [of his career]?" "Craving it is that causeth man to be; His thought it is that runneth to and fro; The 'person' undergoes life's endless round; Action's the prop and stay of his career."

• [ 12 ] Cf. Pss. of the Brethren, 462 'having a staff to lean upon.' A figure for Karma's help to rebirth ( nibbatti-avassayo ).

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "Which is the road that's said to lead astray? What is't that perishes both night and day? What is it that doth stain celibacy? And what is bathing where no waters be?" "Lust is the road that's said to lead astray, Life 'tis that perishes both night and day, 'Tis woman that doth stain the higher life, Steeped in that stain is all humanity. Ascetic ways, the life of chastity:— These are as bathing where no waters be."

• [ 13 ] Kiṃ -su rattin-diva-kkhayo? may read as What is destruction of both night and day, or, as we take it, What is night-and-day-destruction? The night, says B., perishes by, or in the day (and vic versa ).
• [ 14 ] Brahmacariyaṃ.
• [ 15 ] Vayo is more literally age — i.e. life in terms of time. But the word our idiom would use here is 'life.'
• [ 16 ] 'Not an outer soilure that may be washed off, but one of rot ( duṭṭho ), that may not be cleansed.' Comy.
• [ 17 ] The Comy. is silent here.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "What hath a man as second at his side? And what is it that issues him commands? What is that which if it be greatly loved, Will rid poor mortals of all misery?" "Faith hath a man as second at his side, Wisdom it is that issues him commands, Nibbāna, if they love it utterly, Will rid poor mortals of all misery."

• [ 18 ] See above, I, 4, § 6, and also 6, § 1, § 2.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "What is the hidden source whence verses flow? And what is it that issues from that source? What are the pegs whereon verses are hung? And what's the abode wherein the verses dwell?" "Metre's the hidden source whence verses flow. Letters it is that issue from that source. 'Tis names of things whereon verses are hung, The bard is the abode wherein they dwell."

• [ 19 ] Letters make the pada (half-line), and the pada makes the gāthā, and the gāthā expresses the matter ( atthaṃ ). Comy.
• [ 20 ] Expansion of the word sannissitā. 'Hung. e.g., on such notions as ocean, earth, etc.' Comy.,

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "What is it that all things doth override? Nought is in greater number found than this? And what is it above all other things That bringeth everything beneath its sway?" "Name is it that all things doth override, Nought is in greater number found than name; And name it is above all other things That bringeth everything beneath its sway."

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "Now what is that whereby the world is led? And what is that whereby it plagues itself? And what is that above all other things That bringeth everything beneath its sway?" "Its thoughts are that whereby the world is led, And by its thoughts it ever plagues itself, And thought it is above all other things That bringeth everything beneath its sway."

• [ 3 ] Parikissati.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "Now what is that whereby the world is led? And what is that whereby it plagues itself? And what is that above all other things That bringeth everything beneath its sway?" "Its cravings are that whereby the world is led, And by its cravings it ever plagues itself, And craving it is above all other things That bringeth everything beneath its sway."

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "Now what is that whereby the world enchains? What is it's going over, going through? And by abandoning of what is it That 'Lo! Nibbāna' we [are wont to] say?" "Pleasure is that whereby the world enchains By thinking doth the world go o'er, go through. And by abandoning of craving is't That 'Lo! Nibbāna' we [are wont to] say."

• [ 4 ] Vicāraṇaṃ. 'The walking feet of the world, the singular expressing the plural.' Comy.
• [ 5 ] Nandī. See above, I, 1, § 2.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "Now what is that whereby the world doth bind? What is it's going o'er and going through? And by abandoning of what is it That folk may sever that which holds them bound?" "Pleasure is that whereby the world doth bind. By thinking doth the world go o'er, go through, And by abandoning of craving is't That folk may sever that which holds them bound."

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "Tell me what doth so persecute the world? And whereby is it shrouded and beset? What is the dart whereby it's pierced alway, By itch of pestering desires assailed?" "By Death the world is held enslaved; by age And all decay 't is shrouded and beset; By dart of craving pierced evermore, By itch of pestering desires assailed."

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "What is't whereby the world is all strung up? Whereby is it escorted, guarded sure? What doth enclose the world and shut it in? And wherein doth it stand planted and stayed?" "By cords of craving is the world strung up; By age is it escorted, by decay; Death doth enclose the world and shut it in. In suffering doth it stand planted and stayed."

• [ 7 ] Uḍḍito.
• [ 8 ] See above, I. 6, § 1.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "What doth enclose the world and shut it in? And wherein doth it stand planted and stayed? What is't whereby the world is all strung up? Whereby is it escorted, guarded sure?" "Death doth enclose the world and shut it in. In suffering doth it stand planted and stayed. By cords of craving is the world strung up; By age is it escorted, by decay."

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "What is it holds the world a prisoner? What subjugating gains it liberty? And by abandoning of what is it That every bond is severed utterly?" "By wishes is the world held prisoner, Wishes suppressing gains it liberty, By wish [for this or that] abandoning, Lo! every bond is severed utterly."

• [ 9 ] Lit. wish (want, desire).

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "What being given, comes the world to pass? What being given, holds it intercourse? On what depending doth it hold its way? Because of what is it so sore oppressed?" "'Six' being given, comes the world to pass. 'Six' being given, holds it intercourse. On 'Six' depending doth it hold its way. Because of 'Six' it is so sore oppressed."

• [ 10 ] Kismiṃ (uppanne), writes B., seeing here a locative absolute.
• [ 11 ] Upāddya.
• [ 12 ] Namely, the six organs of sense, mind, as co-ordinating sensations, ranking as sixth.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "What must we slay? What must we slay if we would happy live? What must we slay, if we would weep no more? What is't above all other things, whereof The slaughter thou approvest, Gotama?" [The Exalted One :—] "Wrath must ye slay, if ye would happy live, Wrath must ye slay, if ye would weep no more. Of anger, deva, with its poisoned source And fevered climax, murderously sweet, That is the slaughter by the Ariyans praised; That must ye slay in sooth, to weep no more."

• [ 2 ] The original is severely simple. The line expands the compound 'honey-sweet climax.' Pleasure arises, writes B., in capping one angry rejoinder by another, in hitting back. The gāthā is repeated thrice in this volume: II, 1, § 3; VII, 1, § 1; XI, 3, § 1.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "What signal doth a chariot announce? What is the sign that warneth of a fire? What is the symbol of a people's realm? What is a woman's emblem and her sign?" [The Exalted One :—] "A banner doth the chariot announce; Smoke is the sign that warneth of a fire; A king's the symbol of a people's realm; A husband is woman's emblem and sign."

• [ 3 ] Signal, sign, emblem: paññāmy; Comy. 'paññāyati etena. The banner in battle reveals the royal chariot. And 'even though she be an emperor's daughter, once married a woman is known as so-and-so's wife.' There are, however, several cases where she is called so-and-so's mother (see below, III, 2, § 1; Psalms E. B. passim ), or famed under her own name though married — e.g. Visākhā

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "What here is the best wealth a man can have? What well performed brings happiness along? What in good sooth is of all tastes most sweet? How say they that our life can best be lived?" "Faith here is the best wealth a man can have, Right deeds well done bring happiness along. Truth in good sooth is of all tastes most sweet. Life lived by wisdom, it is said, is best."

• [ 5 ] 'By faith' (trust, confidence; see above, I, 4, § 6 ) 'a man wins wealth, social success, the lower and higher heavens, and finally Amata-mahā-nibbāna.' Comy.
• [ 6 ] Dhammo: 'the tenfold path of good conduct' named in S. ii, 168 (XIV, 27).
• [ 7 ] B. has in mind, under saccaṃ have!, the form of adjuration by a statement of fact ( sacca-kiriyaṃ karoti ) and its magical results, He cites turning back rivers in spate, checking conflagrations, etc. Cf. Jāt. i, 214 passim.
• [ 8 ] B. draws a distinction between the wisdom of the layman and of the religieux.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "Which of all things upspringing is the best? And which is chief among the things that fall? Which of the creatures that perambulate Is chief, and which of those that predicate?" [Another deva :—] "Seed of the things upspringing is the best, And rain is chief among the things that fall. Kine of the creatures that perambulate Are chief; a son, of those that predicate." [The Exalted One:—] "Knowledge, of things upspringing is the best, And ignorance is chief 'mong those that fall. The Order 'mong perambulating things, The Buddha 'mong the predicators's chief."

• [ 9 ] Corn being the best among the 'seven kinds.' Comy.
• [ 10 ] The stilted terms are chosen to match the similar and unusual Pali verbs. A son (or child) is best of talkers 'because he does not talk harmfully about his parents.'
• [ 11 ] The Comy. explains this second reply by supposing a second devata, near the Presence, to rebuke her or his fellow for asking such questions and to have given the first reply. Whereupon the former rebukes this impertinent breaking in, and again puts the questions to the Exalted One, who then gives his reply.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "The Path hath been set forth in divers ways: — Why here are many folk so sore afraid? I ask thee, Gotama so amply wise: How may a man so stand and so abide As not to fear life in another world?" [The Exalted One :—] "Let him but rightly set both speech and mind, And by the body work no evil things. If in a house well stored with goods he dwell, Let him have faith, be gentle, share his goods With others, and be affable of speech. In these four qualities if he persist, He need not fear life in another world."

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "What doth decay and what doth not decay? Which is the road that's said to lead astray? What peril to good doctrines bars the way? What is't that perisheth both night and day? What is it that the celibate life doth stain? And what is bathing where no waters be? To ask this of our lord we've hither come. To know how he will answer fain are we?" "Material shape of mortals doth decay, Their name, their family doth longer stay. Lust is the road that's said to lead astray. Greed to sound doctrines bars th' imperilled way. Life is't that perishes both night and day. Woman doth stain life of celibacy: — Steeped in that stain is all humanity. Ascetic ways, the life of chastity: These are as bathing where no waters be. Six holes there are within the world whereon no mind can stay; From all these six, by every means see that ye turn away: — Sloth, slackness and inertia and want of self-control, Drowsiness, too, and laziness: — the fifth, and the sixth hole."

• [ 12 ] See, except for lines 1st and 3rd, above I, 6, § 8.
• [ 13 ] See above, I, 5, § 9.
• [ 14 ] B. is careful to illustrate by such immortal names, etc., as those of the Buddhas.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "What maketh lordship 'mong the sons of men? And what is the commodity supreme? What is the rust and tarnish on the blade? And who are they who make a hell on earth? To whom conveying do men bar the way? And whom, conveying, are they fain to see? Who is it coming back again, again, Doth fill the wise man with complacency?" "Power of command makes lordship among men. Woman is the commodity supreme; Anger's the rust and tarnish on the blade, Robbers are they who make a hell on earth. To them conveying do men bar the way, The friar conveying are they fain to see; The friar coming back again, again, Doth fill the wise man with complacency."

• [ 15 ] Cf. Theragāthā, ver. 1095: cf. 1094. B. also refers to 'the blade of insight.'
• [ 16 ] Vaso.
• [ 17 ] 'Because she is of indispensable utility, or because through her Bodhisats and world-rulers take birth.' Comy.
• [ 18 ] Abbuda; see below, VII, 1, §§ 9, 10.
• [ 19 ] 'Namely, food-tickets. To give these confers merit on the lay donor.' Comy.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "What should a man seeking his good not give? Of what should mortals no surrender make? What should as something gentle be discharged? And what as rough be not discharged at all? Himself should none seeking his own good give. None of himself should a surrender make. Speech should as something gentle be discharged, As bad and rough discharged it should not be."

• [ 20 ] That is, as a slave. Comy.
• [ 21 ] That is, 'to lions, tigers, and the like.' Neither injunction applies to a Bodhisat. Comy. The Jātakas represent the Bodhisat as disregarding both.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "What packeth up provisions for the way? What is't that draweth riches to itself? What drags a man around and to and fro? What's a hard thing to give up in this life? Whereto is bound the great majority, Like to a bird imprisoned in a snare?" "Faith packeth up provisions for the way. The power of luck draws riches to itself. Desires drag man around and to and fro. Desires are hard to give up in this life. Thereto is bound the great majority, Like to a bird imprisoned in a snare."

• [ 22 ] Cf. Dhp. Comy. iii, 355 (ver. 235). On 'faith' see above, I, 4, § 6.
• [ 23 ] Or 'wishes.' Cf. above, I, 7, § 9.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "What giveth radiance to all the world? Who in this world's the watcher, fostering? Who in their work is mate to sons of men? The movements of that mate — what is their line? What nourishes both slack and vigorous, Like as a mother nourisheth her child? What are the spirits who sustain the life Of all such creatures as to earth are bound?" "Wisdom gives radiance to all the world. Mindfulness is the watcher fostering. Oxen in work are mates to sons of men. The furrow of their movements is the line. The rain doth feed both slack and vigorous, Like as a mother nourisheth her child. The spirits of the rain sustain the life Of all such creatures as to earth are bound."

• [ 24 ] 'Like the brahmin who fosters' [the sacred fire]. Comy.
• [ 25 ] Sajīvānaṃ.
• [ 26 ] See above, 6, § 4.
• [ 27 ] Read sīt 'assa.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There a certain deva, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — "Who in this world below is undefiled? Whose is the way of life that's never wrecked? Who is it understand earthly desires? Who is a freed man now and evermore? Who, in his ways established, doth receive Homage from mother, father, brother too? Whom, though he be of lowly birth, Do noble warriors reverently salute?" "Recluses in this world are undefiled; Recluses' way of life is never wrecked; Recluses understand earthly desires; And theirs is freedom now and evermore. In virtue stablished the recluse receives Homage from mother, father, brother too,v Him, though he be of lowly birth, Do noble warriors reverently salute."

• [ 29 ] That is, the Ariyan Path that they have chosen. Comy.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now Kassapa, son of the gods, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and stood at one side. So standing, he spake thus to the Exalted One:— "The Exalted One hath revealed 'the bhikkhu' and hath given even to us the admonition for a bhikkhu." [The Exalted One: —] "Well then, Kassapa, say what has occurred to thee." [Kassapa: —] "See that in what hath been so finely said Ye train yourselves: — in the recluse's task, In mysteries of the solitary seat, And in the mastering of the heart's unrest." Thus said Kassapa, son of the devas, and the Master approved of his words. Then Kassapa thinking: "The Master approves of me!" saluted the Exalted One with the right-hand obeisance and vanished from that spot.

• [ 2 ] B.'s legend is that Kassapa had listened to the Buddha's exposition of Abhidhamma in the 'Thrice-Ten Devas' City ' (see Points of Controversy, 1) during one Lenten season of his long ministry on earth. A feature in the address was the 'Jhāna-vibhanga' (see Vibhanga, PTS, p. 224), containing a description of the calling and duties of a bhikkhu. He wishes to acknowledge the honour done to devas, and the profit to himself.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now Kassapa, son of the gods, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and stood at one side. So standing, he spake thus to the Exalted One:— "The brother with his mind set wholly free Should zealously in Jhāna meditate, Yearning to win his heart's inmost desire, And knowing of all things the flux and ebb, Lovely in disposition, leaning not; By That rewarded and by That repaid."

• [ 3 ] I.e. Arahantship. Comy. On 'heart' (hadaya) in Buddhism, see Bud. Psy., 1914, 34, 71.
• [ 4 ] See above, I, 1, § 9.
• [ 5 ] Expansion of the word tad-ānisaṇso (viz., arahattānisaṇso ).

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now Māgha, son of the gods, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and stood at one side. So standing, he spake thus to the Exalted One:— "What must we slay if we would happy live? What must we slay if we would weep no more? What is't above all other things whereof The slaughter thou approvest, Gotama?" "Wrath must ye slay, if ye would happy live, Wrath must ye slay, if ye would weep no more. Of wrath, victor of Vatra, with its source Of poison and its climax murderous sweet: — That is the slaughter by the Ariyans praised, That must ye slay if ye would weep no more."

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now Māgadha, son of the gods, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and stood at one side. So standing, he spake thus to the Exalted One:— "How many things light up the world and make it bright and clear? To ask this question, Sir, we've come. Thy word we fain would hear." "Four things give light unto the world; a fifth ye'll not descry. By day the sun doth shine; by night the moon makes bright the sky; And fire gives light by day and night, shining now here now there, But of all things that shine, as best: light of the Buddha stands confessed, Glory without compare."

• [ 7 ] These verses occur above, I, 3, § 6, with the one variant, here, of pakāsati for pabhāsati . It may be a misprint.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now Dāmali, son of the gods, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and stood at one side. So standing, he spake thus to the Exalted One:— "Great effort hath the diligent Arahant To make herein: that by the abandoning Of sense-desires he hope not for rebirth." "There is naught left to do, 0 Dāmali, For th' Arahant, — so said the Exalted One— Accomplished is the work he had to do. While he no footing finds, with all his limbs A creature swept by river-current toils; Finding a footing high and dry he stands, He toileth not; passed over, sooth, is he. A parable this, Dāmali. E'en so The Arahant who hath destroyed the Drugs, Wise, given to Jhāna, since he hath attained The end of death and coming back to birth, He toileth not; passed over, sooth, is he."

• [ 8 ] Brāhmaṇa ( cf. I, 1, § 1 ) a frequent equivalent in Buddhism for Arahant, and sometimes explicitly stated to be so, given of course the right context, e.g. S. iv, 175; A. ii, 5; cf. Dialogues, i, 105, 138. Dāmali's mistake was to impute unfinished achievement to the Arahant.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now Kāmada, son of the gods, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and stood at one side. So standing, he spake thus to the Exalted One:— "'Tis hard to do, Exalted One! 'Tis very hard to do, Exalted One!" "And yet the 'hard to do' is done by them, 0 Kāmada," — so said the Exalted One — "Who in the learner's moral code stand firm. For him who ventures on the homeless life, Serene content arises, bringing joy." "'Tis hard to win, 0 Exalted One, this serene content." "And yet that which is hard to win they win, 0 Kāmada," — so said the Exalted One — "Who love to achieve the mastery of the heart, - The mind of whom, during both day and night, Doth love to work and make that peace to be." "Hard is it to compose, Exalted One, that heart." "Yet that which hard is to compose, e'en they Compose, Kāmada," — said the Exalted One — "Who love the fret and fever of their parts And powers to bring into tranquillity. Gutting in twain the net that Death doth lay They walk at large as Ariyans, Kāmada." "The way is hard to go, Exalted One, and rough the Path!" "And yet along the Path thou callest rough The Ariyans hold their course, 0 Kāmada,. In that 'rough path' non-Ariyans headlong fall; To Ariyans the way is even. They Walk in the uneven with an even stride."

• [ 9 ] Kāmada's legend is that, like the ex-bhikkhu of I, 5, § 6, he failed on earth to attain, and comes to lament his disappointment.
• [ 10 ] Samāhitā.
• [ 11 ] So B. suggests, namely, as to the object of the constructive work (in contemplation, of course). The creative force in the term bhāvanā ('work and make ... to be') — the causative form of bhavati, to become, is pointed out in Bud. Psy. (1914), 132 f. For all mystic work of mind contemplation means both elimination ( pahāna ) and hypernormal development or creation.
• [ 12 ] The indriya's, covering both nouns, are the organism viewed not as passively recipient, but as dynamically controlling psycho-physical life.
• [ 13 ] See I, 1, §§ 7, 8.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now Pañcālacaṇḍa, son of the gods, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and stood at one side. So standing, he spake thus to the Exalted One: — "Lo! even amid crowding obstacles He that is rich in wisdom findeth room, Even the sage, expert t' eliminate, Th'enlightened who doth Jhāna understand." "Even 'mid crowding obstacles they find, Pañcālacaṇḍa, — said the Exalted One, — 'The Norm whereby Nibbāna may be won. They who have gotten hold of mindfulness, They are perfected in self-mastery."

• [ 14 ] Of the two classes of obstacle ( sambādha ) — the five hindrances ( Dialogues i, 82 f.; Bud. Psy. Eth. 310 f.) and the five kinds of sense- pleasures — the former is meant. Jhāna is represented as 'room,' 'opportunity.' ( Comy. ) But the deva ( pron. Panchāla-chanda) stops at Jhāna (as productive of rebirth in heaven), and has to be corrected.
• [ 15 ] Abuddhi.
• [ 16 ] Paccaladdhaṃsu.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now Tāyana, son of the devas, formerly a dissentient teacher, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and stood at one side. So standing, he spake thus to the Exalted One: — "Advance with valiant energy, recluse, Cut off the stream, scatter desires of sense. If these be not renounced, nowise the sage Can conjure up the [mystic] unison. If he would do that which he ought to do, He should go forth with desperate energy. He who hath left the world with purpose slack, Doth only sprinkle thicker cloud of dust. Not done, for us, is better than ill done; I11 done will burn us in the time to come. That what is done be well done — this is best. On what's thus done burning doth follow not. Just as a blade of grass, if badly grasped, Will only come to cut the clumsy hand, So the recluse's calling, if misused, Doth drag him downward to the gates of hell. All flaccid action, all corrupted rites, All mischief-making in religious life: — On all such work follows no high reward." Thus said Tāyana, son of the devas, and so saying he saluted the Exalted One with the right hand obeisance and vanished there and then. Now when the night was past the Exalted One addressed the bhikkhus and told them of Tāyana's visit, repeating all the verses he had said. And he added: "Learn, bhikkhus, the Tayana-verses! Learn them by heart, for the verses of Tayana bear upon your good and belong to the rudiments of the holy life."

• [ 17 ] I.e. he taught some of the 62 views enumerated in the Brahma- jāla-suttanta ( Dialogues i, 1 f.), like Nanda, Vaccha, Kisa, Sankicca, Pūrana, etc. By dint of good deeds, believing in karma, he was reborn in the heavens. Discerning there that at length a really saving gospel and Order were founded, he came to incite disciples. Comy.
• [ 18 ] Brāhmaṇa. Cf. above § 5. The admonition here is not fitted for an adept or Arahant.
• [ 19 ] Dhp. 383.
• [ 20 ] Ekattaṃ, i.e. in Jhāna. In Paṭisambhidāmagga a synonym for (a) concentration, (b) grasp of facts. JPTS, 1908, 158. The next 12 lines =, in a different order, Dhp. 311-14.
• [ 21 ] A figure of moral corruption. Cf. I. 1, § 6.
• [ 22 ] Namely, with remorse, always thus figured.
• [ 23 ] Ascribed, in Pss, of the Brethren, 277, to Sabhiya, also a zealous teacher and preacher.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now at that time Candima, son of the devas, was seized by Rāhu, lord of Asuras. Then Candima, calling the Exalted One to mind, invoked him by this verse: — "0 Buddha! Hero! glory be to thee! Thou that are wholly set at liberty! Lo ! I am fallen into dire distress! Be thou my refuge and my hiding-place!" Then the Exalted One addressed a verse to Rāhu, lord of the Asuras, on behalf of Candima, son of the devas: — "To the Tathāgata, the Arahant Hath Candima, for help and refuge gone. 0 Rāhu, set the moon at liberty! The Buddhas take compassion on the world." Then Rāhu, lord of Asuras, let go Candima, son of the devas, and like a man affrighted, Rāhu, came into the presence of Vepacitti, lord of the Asuras, and stood at one side, trembling and with stiffened hair. And Vepacitti addressed him, standing there, in these lines: — "Now why, as one o'erta'en by sudden fright, Didst thou, 0 Rāhu, let the moon go free? Here comest thou in agitated plight — Why standst thou there so terrified to see?" [Rāhu,:—] "Now let my head in seven pieces rive, Ne'er let me happy be while yet I live If, had I not let Candima, go free, The Buddha's verse had not demolished me!"

• [ 24 ] Candimā means 'moon' (c = ch). B., by a 'portmanteau exegesis, calls him cand-av-imā-na-vasī : 'the man dwelling in the mansion of the moon.' The incident is the Indian myth of the lunar eclipse, and the legend is annexed by the Suttanta-teaching to show the Buddha's power and pity.
• [ 25 ] Sore distress is the sambādha, 'congesting obstacle,' of § 7 above: a fitting figure for the monster's jaws!
• [ 26 ] 'Both on thee, Rāhu, and on him compassionate.' Comy. On Vepacitti, see below, XI, 1, § 5.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now at that time Suriya son of the devas, was seized by Rāhu, lord of Asuras. Then Suriya, calling the Exalted One to mind, invoked him by this verse: — "0 Buddha! Hero! Glory be to thee! Thou that art wholly set at liberty! Lo! I am fallen into sore distress. Be thou my refuge and my hiding-place!" Then the Exalted One addressed a verse to Rahu, lord of Asuras, on behalf of Suriya, son of the devas: — "To the Tathāgata, the Arahant Hath Suriya for help and refuge gone. 0 Rahu, set the sun at liberty! The Buddhas take compassion on the world. Nay, Rahu, thou that walkest in the sky, Him that thou chokest, darkening the world, Swallow him not, the craftsman of the light, The shining being of the disc, the fiery heat, My kith and kin: — Rahu, set free the sun!" Then Rāhu, lord of Asuras, let go Suriya, son of the devas, and Suriya as one swiftly crossing came into the presence of Vepacitti, lord of the Asuras and stood at one side, trembling and with stiffened hair. And Vepacitti addressed him, standing there, in these lines: — "Now why, as one o'erta'en by sudden fright, Didst thou, 0 Rāhu, let the sun go free? Here comest thou in agitated plight — Why standst thou there so terrified to see?" [Rāhu,:—] "Now let my head in seven pieces rive, Ne'er let me happy be while yet I live If, had I not let Suriya go free, The Buddha's verse had not demolished me!"

• [ 28 ] See JPTS, 1884, p. 81
• [ 29 ] Cf. Pss. of the Brethren, ver. 26, 158. B. takes the view that the Buddha is speaking of Suriya as his disciple and spiritual son.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now Candimasa, son of the gods, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and stood at one side. So standing, he spake thus to the Exalted One: — "They that to contemplative rapture win, With single mind, insight, and thought alert, They surely shall in safety go their ways, As deer in marshy dell mosquito-free. They that to contemplative rapture win, Quitting corruption with all earnestness, They to the further shore shall go their ways, As fish once captured that hath broke the net."

• [ 2 ] The Jhāna's.
• [ 3 ] Ekodi, i.e. concentrated on its object.
• [ 4 ] Mountain or river marsh. Comy.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now Veṇḍu, son of the gods, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and stood at one side. So standing, he spake thus to the Exalted One: — "0 fortunate, 0 happy are the folk Who, having waited on the Blessed One And entered 'neath the Rule of Gotama, Pursue their training with all earnestness! "They that continue in deep thought to train Themselves, 0 Veṇḍu" — said the Exalted One — "In all the doctrines I have preached to them, They strenuous, earnest, in due time will go Maybe no more into the power of death."

THUS HAVE I HEARD: The Exalted One was once staying at Rājagaha, in the Bamboo Grove, at the Squirrels' Feeding Ground. And Dīghalaṭṭhi, son of the gods when the night was far spent, shedding radiance with his effulgent beauty over the entire Bamboo Grove, came into the presence of the Exalted One, and stood at one side. So standing, he spake thus to the Exalted One: — "The Brother with his mind set wholly free Should zealously in Jhāna meditate, Yearning to win his heart's inmost desire, And knowing of all things the flux and ebb, Lovely in disposition, leaning not, By that rewarded and by that repaid."

• [ 6 ] I.e. Long-stick. His nickname while he lived on earth, because of his height. In the heavens they are all 3 gāvutas in height. Comy. [Ed.: 5-1/4 miles!]
• [ 7 ] = II,1, §2.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now Nandana son of the gods, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and stood at one side. So standing, he spake thus to the Exalted One: — "I ask of thee, Gotama, of thy wisdom So wondrous wide, ask of th' Exalted One's All-piercing insight, irresistible knowledge: What kind of man is it that they call virtuous? What kind of man, say they, possesses wisdom? What kind of man liveth beyond all sorrow? What kind of man is it that devas worship?" [The Exalted One: —] "He that is wise, virtuous, cultivated In mind, intent, given to Jhāna, mindful. All miseries driven away and banished: Such is [the saint known as] the Drug-destroyer, Who here doth live, ultimate carcase bearing: — This kind of man is it that they call virtuous; This kind of man, say they, possesses wisdom; This kind of man liveth beyond all sorrow; This kind of man is it that devas worship."

• [ 8 ] 'When a Tathagāta sends forth his omniscience, no tree or mountain is able to obstruct it.' Comy.
• [ 9 ] I.e. having first got beyond it. Comy.
• [ 10 ] It should be noted how the Teacher rings the changes on the threefold sikkha (training), in morals, mind-control, and insight. See above, I i § 9, n. 1; cf. again the reply to Candana (pron. Chan-).

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now Candana son of the gods, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and stood at one side. So standing, he spake thus to the Exalted One: — "0 tell how may we pass across the flood, Unfaltering in effort night and day? Standing on naught, with naught on which to hang, What doth remain save in the deep to drown?" [The Exalted One:—] "He that in virtuous habit never fails, Hath insight, can to mystic rapture win, Who stirs up effort, puts forth all his strength, 'Tis he can cross the flood so hard to pass. Whoso for sense-experience is not fain, Whoso hath got past each celestial chain, In whom craving, rebirth are smitten down: — 'Tis he that never in the deep will drown."

• [ 11 ] This pada recurs below, VII, 1,7; IX, § 2; cf. Pss. of the Brethren, ver. 335.
• [ 12 ] Pahitatto.
• [ 13 ] Lit. chain of rupa. Here B. judges that the reference is to the 16 Rupa-heavens, from the Brahma-world upwards. Sense-experience covers all the lower universe.
• [ 14 ] The Comy. reads nandī-rāga. But see above, I, 1, § 2.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now Sudatta son of the gods, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and stood at one side. So standing, he spake thus to the Exalted One: — "As one downsmitten by impending sword, As one whose hair and turban are aflame, So let the Brother, mindful and alert, Go forth, all worldly passions left behind. As one downsmitten by impending sword, As one whose hair and turban are aflame, So let the Brother, mindful and alert, Go forth, leaving soul-fallacy behind."

• [ 15 ] Verses as above, I, 3, § 1.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now Subrahmā son of the gods, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and stood at one side. So standing, he spake thus to the Exalted One: — "Ever my heart is filled with sore dismay, Ever my mind with anguish is o'ercast, For things I looked for but which happened not, And for the things that happened in their stead. If there be riddance of my sore dismay, That tell me thou to whom I make appeal." [The Exalted One: —] "Save by high wisdom's modes, by ways austere, Save by restraint of powers and faculties, Save by renouncing, by forsaking all, No safety can I see for living things." And the deva vanished there and then

• [ 16 ] The Commentator's legend to these distressful lines is this: Subrahmā was enjoying his deva-life in the lowest heaven, under the Parichattaka tree of that Paradise, surrounded by the deva-nymphs, who, climbing the tree, pelt him with blossoms and sing to him. The force of their karma suddenly expiring, they decease, vanishing, and are reborn in purgatory. The deva, not feeling or hearing 'what he looked for,' rouses himself, and with his dibba-cakkhu (deva's vision) discerns their fate. Bewailing the tragedy, he comes to the great Teacher.
• [ 17 ] Tapasā. This is not a characteristic term of the Buddha's doctrine. We might render it 'by ardour ( tapati, to burn) in high wisdom's seven modes.' B., however, takes the compound as a dvandva (nouns co-ordinate): bojjhanga-bhāvanañ ca tapo-guṇañ ca — and interprets tapo by the 13 Dhutangas, or more ascetic course optional for bhikkhus (see Pss. of the Brethren, 844-56).
• [ 18 ] See above, II, 1, § 6, n. 3.

THUS HAVE I HEARD: The Exalted One was once staying at Saketa, in the Anjana Grove, in the Deer Preserve. Now Kakudha son of the gods, when the night was far spent, shedding radiance with his effulgent beauty over the entire Anjana Grove, came into the presence of the Exalted One, and stood at one side. So standing, he spake thus to the Exalted One: — "Art thou pleased, recluse?" "What, friend, have I received [that I should be pleased]?" "Art thou sad, recluse?" "What is worn out, friend?" "Wherefore, recluse, thou art neither pleased nor sad?" "That is so, friend." [Kakudha: —] "How now, 0 Brother! thou art not depressed, And yet no pleasure doth arise in thee? How now! art thou, seated so lonely there, Not overwhelmed in spirit by regret?" [The Exalted One: —] "Yea, I, 0 fairy, am no wise depressed, And yet no pleasure doth arise in me; Nor yet, though I am seated lonely here, Am I overwhelmed in spirit by regret." [Kakudha: —] "How comes it, Brother, thou art not depressed, Yet that no pleasure doth arise in thee? How is't that thou, seated so lonely there, Art not o'erwhelmed in spirit by regret?" [The Exalted One: —] "Pleasure may come to one who's sad at heart; Sadness may follow where the heart is pleased. Whoso hath left the world—know this, 0 friend! — Neither feels pleasure, nor is sad at heart." [Kakudha: —] "Long time it is, i' faith, since I beheld, As now I see, a saint freed utterly! This Brother who is neither pleased nor sad Hath safely crossed where all the world sticks fast."

• [ 19 ] See Rhys Davids, Buddhist India, 40; Pss. of the Brethren, p. 43, n. 1. This deva's legend is that he was a son of the body-servant of Moggallāna the Great. Attached as a child to the Thera's following, he died in Jhāna-trance, and was reborn in Brahmā-heaven.
• [ 20 ] Aratī nābhikīraii. Cf. Pss. of the Brethren, p. 267, n. 1.
• [ 21 ] Yakkha. See below, Chapter X.
• [ 22 ] See above, I, 1, § 1.

THUS HAVE I HEARD: The Exalted One was once staying at Rājagaha, in the Bamboo Grove, at the Squirrels' Feeding Ground. And Uttara, son of the gods when the night was far spent, shedding radiance with his effulgent beauty over the entire Bamboo Grove, came into the presence of the Exalted One, and stood at one side. So standing, he spake thus to the Exalted One: — "Life to its doom is led. Our years are few. For us led to decay no shelters stand. Whoso doth contemplate this fear of death, Let him so act that merit brings him bliss." [The Exalted One:—] "Life to its doom is led. Our years are few. For us led to decay no shelters stand. Whoso doth contemplate this fear of death, Let him reject the bait of all the worlds, Let him aspire after the final Peace."

• [ 23 ] See above, I, 1, § 3.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now Anāthapiṇḍika son of the gods, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and stood at one side. So standing, he spake thus to the Exalted One: — "This is the kindly Jeta Grove, resort Of the august fraternity of seers. Here sojourneth the Sovereign of the Norm, And hence ariseth rapture in my breast. Good-will and learning, mind by method trained, The highest conduct on good morals based: — This maketh mortals pure, not rank nor wealth. Hence, his own good discerning, let the wise Throughly examine how to train the mind. Thus and therein shall he find purity. Even as Sāriputta was supreme In insight, morals, and self-mastery, So may the Brother who hath won the goal Rank even with the highest of them all." Thus spake Anāthapiṇḍika, son of the gods. And when he had so said, he saluted the Exalted One, keeping him on his right hand as he went, and vanished there and then. Then when the night was past, the Exalted One addressed the Brethren, and told them how a certain son of the devas had visited him in Jeta's Grove, and repeated to them his verses. Then said the venerable Ānanda to the Exalted One: "That son of the devas, lord, will have been Anāthapiṇḍika! Anāthapiṇḍika, lord, was greatly devoted to the venerable Sāriputta." "'T is well, 't is well, Ānanda; so far as anything can be ascertained by inference, thou hast ascertained it. The son of the devas, Ānanda, was Anāthapiṇḍika."

• [ 25 ] An interesting early instance of takka (logic), used in this sense, B. gives the later term for inference: anumāna: 'deeming according to,' or 'following on.' 'He said; "a certain deva," to bring out Ānanda's power of inferential thinking ( anumāna-buddhiyā ).'

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. 2. Now Siva, son of the gods, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and stood at one side. So standing, Siva, son of the devas, spoke these verses before the Exalted One: — "See that with good men only ye consort, With good men do ye practise intercourse. Knowledge of how the good do shape their life Will make the better man and not the worse. See that with good men only ye consort, With good men do ye practise intercourse. Knowledge of how the good do shape their life Bestoweth wisdom as naught else can do. See that with good men only ye consort, With good men do ye practise intercourse. Knowledge of how the good do shape their life Doth dry our tears in midst of those that weep. See that with good men only ye consort, With good men do ye practise intercourse. Knowledge of how the good do shape their life Makes us of bright renown amongst our kin. See that with good men only ye consort, With good men do ye practise intercourse. Knowledge of how the good do shape their life Doth make us find rebirth in happier worlds. See that with good men only ye consort, With good men do ye practise intercourse. Knowledge of how the good do shape their life Makes men persist in bliss perpetual." Then the Exalted One made rejoinder to Siva's verses: - "See that with good men only ye consort, With good men do ye practise intercourse. Knowledge of how the good do shape their life From all and every ill may set us free."

• [ 1 ] B. finds nothing of interest in this name, any more than he found in that of Veṇhu (I, 2, § 2). Even he apparently lived too early to witness the rise and florescence of those devas into powerful deities. The word siva in the Canon means simply 'luck' and 'lucky'. The verses ascribed to him are, in I, 4, § 1, distributed among six devas.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. 2. Now Khema, son of the gods, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and stood at one side. So standing, Khema, son of the devas, spoke these verses before the Exalted One: — "Th' unwise and indiscreet, with self as foe To self, live in the practice of ill deeds, That bear fruit bitter as black hellebore. Not that's a deed well done, that in its train Brings burning, the result whereof is reaped By doer weeping with a tearful face. But that's a deed well done, that in its train No burning brings, result whereof is reaped By doer with cheerful mind and thrilling zest. Let him afore that thing elect to do, Which he well knoweth is for his own good. Thinking no 'carter's thoughts,' let him that's firm In doctrine make a resolute advance. As carter who hath left the smooth high road And turned to byways rough, his axle broke, Broods deep and long, so he who did forsake Right things and follow after what is wrong, Wretched and with a death's head countenance, Broods deep and long, his axle also broke."

• [ 2 ] These 9 lines = Dhp. 66-68, the Comy, on which defines bālā (here 'unwise') as they that know neither their own good nor that of others.
• [ 3 ] I.e. remorse. Indians liken it to burning, as we, to biting (-morse).
• [ 4 ] B. resumes his Commentary here, as if aware that the preceding verses had been discussed in another Comy. (? of his own. See above, p. 30, n. 3 ). These lines are quoted in Milinda, i, 102 f. I differ from Rhys Davids's translation of them only in omitting the simile within a simile, viz. of the gamester. Since akkha can mean 'axle' no less than 'die,' the 'gamester' seems redundant.
• [ 5 ] Paṭikacca.
• [ 6 ] Avajhāyati.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now Serī, son of the gods, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and stood at one side. So standing, Serī, son of the devas, spoke these verses before the Exalted One: — "'Tis food both gods and men chiefly desire. Who may that creature be, demon or sprite, Who, unlike them, hankers not after food?" [The Exalted One :—] "The food that's given in faith, with heart made pure, That finds him out, in this world and the next. Hence should he avarice suppress, and make Off'rings of charity, mast'ring the taint. Sure planted in some other future life Rewards of virtue on all beings wait." 2. "'T is wonderful, lord, 'tis marvellous how well said that is by the Exalted One: 'The food that's given in faith, with heart made pure, That finds him out, in this world and the next. Hence should he avarice suppress, and make Off'rings of charity, mast'ring the taint. Sure planted in some other future life Rewards of virtue on all beings wait.' 3. In former times, lord, I was a raja named Serī, a giver by habit, a generous benefactor, a commender of giving. In the four gates [of my capital] there was given, through me, charity to all who asked for it: brahmins and recluses, paupers and cripples, wayfarers and beggars. Now when I used to come to my ladies' bower, they would say: 'His majesty has made an offering, but we have made none. Well for us if we also make offering through my lord, and win merit!' And this, lord, occurred to me: 'I am a giver by habit, a generous benefactor, a commender of giving; now what ought I to say to them who say: "Let us make a gift?"' So I gave the first, lord, of the four gates to the ladies' bower, and there the gifts of the ladies were given, my own gifts coming back to me. And the nobles, my adherents, came and said: 'His majesty has made an offering, but we have made none. Well for us if we also make offering through my lord, and win merit!' And this, lord, occurred to me: 'I am a giver by habit, a generous benefactor, a commender of giving; now what ought I to say to them who say: "Let us make a gift?"' So I gave the second, lord, of the four gates to the nobles, my adherents, and there the gifts of the nobles, my adherents were given, my own gifts coming back to me. And the army came and said: 'His majesty has made an offering, but we have made none. Well for us if we also make offering through my lord, and win merit!' And this, lord, occurred to me: 'I am a giver by habit, a generous benefactor, a commender of giving; now what ought I to say to them who say: "Let us make a gift?"' So I gave the third, lord, of the four gates to the army, and there the gifts of the army were given, my own gifts coming back to me. And then the brahmins and burgesses came and said: 'His majesty has made an offering, but we have made none. Well for us if we also make offering through my lord, and win merit!' And this, lord, occurred to me: 'I am a giver by habit, a generous benefactor, a commender of giving; now what ought I to say to them who say: "Let us make a gift?"' So I gave the fourth, lord, of the four gates to the brahmins and burgesses, and there the gifts of the brahmins and burgesses were given, my own gifts coming back to me. And then my men came and said: 'Now is there nowhere anything given by his majesty!' So I told them, saying: 'Pass the word then that, of the revenue coming in from the outlying provinces, one half shall be sent into the palace, and one half shall be there and then given as gifts to those who ask: — brahmins, recluses, paupers and cripples, wayfarers, beggars.' And so, lord, I never made an end of works of merit wrought for many years, of good works wrought for many years, whether I was reckoning them as merit, or as reward of merit, or as a status in heaven. As I said: 'T is wonderful, lord, 't is marvellous how well said were those lines by the Exalted One: — 'The food that's given in faith, with heart made pure, That finds him out, in this world and the next. Hence should he avarice suppress, and make Off'rings of charity, mast'ring the taint. Sure planted in some other future life Rewards of virtue on all beings wait.'"

• [ 7 ] See I, 5, § 3. B. tells of Serī that he was king of two kingdoms, Sindhu and Sodhika, his city being Roruva (in Jāt. iii, 470, the capital of Sovīra), and that he had built gift-halls at each of its four gates, and there had made daily doles of 100,000 [coins], and a similar sum at the central judgment-hall. I have not met with him elsewhere.
• [ 8 ] Dāyako.
• [ 9 ] B. repeats the classes of charitable givers given, s.v. Dānaṇ, in Childers. This is dānapati, the 'noble giver' who gives not less than, nor just equal to what he uses himself, but fares worse than his beneficiary.
• [ 10 ] Koci = katthaci. Comy.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now Ghatīkāra, son of the gods, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and stood at one side. So standing, Ghatīkāra, son of the devas, spoke these verses before the Exalted One: — "In the far heavens of Aviha there came, Reborn, seven Brethren winning Liberty. Lust and ill-will for them were perished quite. Safe had they crossed where all the world sticks fast. And who were they who crossed o'er the morass, The realm of dying, passing hard to cross, Who having left behind this mortal frame, Passed into touch with things celestial? 'Twas Upaka, and Phalagaṇḍa too, And Pukkusāti making three, besides Bhaddiya, Khaṇḍadeva too, for five, And Bāhuraggi, lastly Pingiya: They having left behind this mortal frame Passed into touch with things celestial." [The Exalted One:—] "Fair things thou speakest of the Brethren seven Who have abandoned Māra's traps and snares. Whose was the doctrine that they learned, whereby They smote in twain the fetters of rebirth?" [Ghaṭīkāra:—] "'Twas thine alone, Exalted One, thy Rule, Thy teaching only 't was they learned; thereby They smote in twain the fetters of rebirth? 'Where mind and body wholly cease to be': — That learned they here from thee; thereby They smote in twain the fetters of rebirth." [The Exalted One:—] "Deep is the word thou speakest, hard to learn, And passing difficult to understand. Say then: whose doctrine is it thou hast learned, That thou canst utter such a word as this?" [Ghaṭīkāra:—] "In former birth maker of jars was I, In Vehalinga as the Potter known. My mother and my father I maintained, Lay-follower of the holy Kassapa. Eschewing carnal things, unworldly, chaste. I was of those men fellow-villager, I was their comrade in those bygone days. Wherefore I know these things, I know Of us seven Brethren winning Liberty, For whom lust and ill-will are perished quite, Who safe have crossed where all the world sticks fast." [The Exalted One:—] "Yea, as thou say'st then wast thou, Bhaggava! In former birth maker of jars wast thou, In Vehalinga as 'The Potter' known. Thy mother and thy father didst thou keep, Lay-follower of the holy Kassapa. Eschewing carnal things, unworldly, chaste, Of me wast thou the fellow-villager; My comrade wast thou in those bygone days." [The Editors of the Canon:—] "Such was the meeting of these ancient friends. Both having faculties supremely trained, Both bearing bodies of their final life."

• [ ed1 ] Mrs. Rhys Davids abbreviates, referencing SN 1.1.50

THUS HAVE I HEARD: There was once a great number of bhikkhus living among the Kosalese, on the slopes of Himalaya, in a forest-lodge. And they were muddled in mind, puffed up, vain, noisy, loose of speech, heedless, unintelligent, without concentration, unsteady in mind, uncontrolled in faculties. Now Jantu, son of the gods, on a fifteenth-day festival, came into the presence of those bhikkhus and addressed them in verses: — "Happy the bhikkhus as they lived of yore, Who true disciples were of Gotama. Unhankering they sought their frugal alms, Unhankering, their lodging and their couch. The impermanence of things they understood, And hence of misery they made an end. Now, making evil-doers of themselves, Like headmen of the village [taking toll], Longing for what their neighbours' house contains, They eat and eat until they sink to rest. The Order [as a whole] I humbly greet; To some of those here met I homage pay. Others, forlorn and leader-less are they, As cast out bodies of the dead are they. My message is for them who heedless live. To earnest diligent souls I say, All hail!"

• [ 11 ] Uddhatā, capala, mukharā, vikiṇṇavācā. Cf. JPTS, 1913-14 ( Puggala-Paññatti Comy. ), 217, and Phussa's verses: Theragāthā, 958, 959, 971.
• [ 12 ] Gāmaṇikā.
• [ 13 ] B. emphasizes the occasion seized by the deva, when he could address many.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now Rohitassa, son of the gods, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and stood at one side. So standing, Rohitassa, son of the devas, spoke thus before the Exalted One: — "Now where, lord, does one not get born, nor grow old, nor die, nor leave one's sphere for another, nor get reborn? How is one able, lord, by walking, to come to know the end of the world, or to see it, or to get there?" "Where, friend, one does not get born, nor grow old, nor die, nor leave one sphere for another, nor get reborn: — that end of the world, I say, thou art not able by walking to come to know, nor to see, nor to arrive at." "Wonderful is it, lord, and marvellous how well that is said by the Exalted One: — 'Where, friend, one does not get born, nor grow old, nor die, nor leave one sphere for another, nor get reborn: — that end of the world, I say, thou art not able by walking to come to know, nor to see, nor to arrive at.' In past times, lord, I was Rohitassa the seer, son of Bhoja, gifted so that I could fly through the air, yea, so swift was I, that I could fly just as quickly as a master of archery, well trained, expert, proficient, a past master in his art, armed with a strong bow, could without difficulty send a light shaft far past the area covered by a palm-tree's shadow. And so great, lord, was my stride that I could step from the eastern to the western sea. In me, lord, arose the wish: I will get by walking to the end of the world. And though such, lord, was my speed, and such my stride, and though I waited not to eat or drink or rest, or to give way to sleep or fatigue, or other needs of nature, though a century was then the normal term of life, though my life was of normal length, yet I spent a hundred years on that journey and died on it or ever I got to the end of the world. Wonderful therefore and marvellous is this that hath been so well spoken by the Exalted One." "But neither do I say, friend, that by not having got to the end of the world is the end of ill to be accomplished. It is in this fathom-long carcase, friend, with its impressions and its ideas that, I declare, lies the world, and the cause of the world, and the cessation of the world, and the course of action that leads to the cessation of the world." Ne'er may world's end be won by walking there, Nor if ye win not, are ye freed from ill. Therefore in sooth he that is rich in wisdom, Who knows the world, he it is goes to world's end, He who 'bove all liveth the life that's holy; With heart serene he understands the world's end, Nor for this world nor for another prayeth.

• [ 15 ] Gamanena.
• [ 16 ] The 'world' is qualified by B. as the satta-saṅkhāraloko: the conditioned (phenomenal) world of sentient creatures. [Ed: see on translating saṅkhāra .]
• [ 17 ] A 'teacher of the bow.' Comy.
• [ 18 ] Katupāsano.
• [ 19 ] Vyāma : 'as far as a man may reach with both arms extended.' Comy.
• [ 20 ] Lit. this be- saṇṇā -ed be- mano -ed carcase ( kaḷebara, *). The Buddha draws him away from his pre-occupation about the dimensions of the world (this Chakkavāla) and his 'seven-league-boot's' stride, and leaves him to infer that the only way to get past or out of all processes of life was to get release from the ill that goes with life. It was a great opportunity for exegesis, but B. makes no use of it.
• [ 21 ] Read have for bhave . The Pali metre changes here.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now Nanda, son of the gods, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and stood at one side. So standing, Nanda, son of the devas, spoke thus before the Exalted One: — "The hours pass by. Nights drive us ever on. Stages of life in turn abandon us:— Whoso doth contemplate this fear of death, Let him so act that merit brings him bliss." [The Exalted One: —] "The hours pass by. Nights drive us ever on. Stages of life in turn abandon us. Whoso doth contemplate this fear of death, Let him reject the bait of all the worlds, Let him aspire after the final peace."

• [ ed2 ] Mrs. Rhys Davids abbreviates, referencing SN 1.1.4

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now Nandivisala, son of the gods, when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and stood at one side. So standing, Nandivisala, son of the devas, spoke thus before the Exalted One: — "Lo! the four-wheeled, the nine-doored fulsome thing, Guided by greed, begotten from a bog: — Great hero, say! how shall there egress be?" [The Exalted One: —] "Let but the traces, let the thong be cut — Let but the evil wish, the greed, yea, let Thy craving with its root be utterly Drawn out and banned — then shall there egress be."

• [ ed3 ] Mrs. Rhys Davids abbreviates, referencing SN 1.1.29

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now the venerable Ānanda came into the presence of the Exalted One and, saluting him, sat down at one side. So seated the Exalted One spake thus to the venerable Ānanda: — "Do you also, Ānanda, approve of our Sāriputta?" "Nay, but who, lord, that is not childish, or corrupt, or stupid, or of perverted mind would not approve of the venerable Sāriputta? Wise, lord, is the venerable Sāriputta! Comprehensive and manifold is his wisdom, joyous and swift is his wisdom! Sharp and fastidious is his wisdom! Small in his desires, lord, and contented is the venerable Sāriputta! Loving seclusion and detachment is he! Of rampant energy is the venerable Sāriputta! A preacher [insistent], accepting advice, a critic, a scourge of evil is the venerable Sāriputta: — Nay, lord, but who that is not childish, or corrupt, or stupid, or of perverted mind would not approve of the venerable Sāriputta?" "'T is even so, Ānanda, 't is even so. Who that is not childish, or corrupt, or stupid, or of perverted mind would not approve of the venerable Sāriputta? Wise is the venerable Sāriputta! Comprehensive and manifold is his wisdom, joyous and swift is his wisdom! Sharp and fastidious is his wisdom! Small in his desires, and contented is the venerable Sāriputta! Loving seclusion and detachment is he! Of rampant energy is the venerable Sāriputta! A preacher [insistent], accepting advice, a critic, a scourge of evil is the venerable Sāriputta: — Nay, but who that is not childish, or corrupt, or stupid, or of perverted mind would not approve of the venerable Sāriputta?" Now Susima, son of the devas, attended by a great company of sons of the gods, had come into the Exalted One's presence, while the praises of the venerable Sāriputta were being recited. And he, saluting and standing at one side, spake thus to the Exalted One: — "'T is even so, Exalted One! Who that is not childish, or corrupt, or stupid, or of perverted mind would not approve of the venerable Sāriputta? Wise is the venerable Sāriputta! Comprehensive and manifold is his wisdom, joyous and swift is his wisdom! Sharp and fastidious is his wisdom! Small in his desires, and contented is the venerable Sāriputta! Loving seclusion and detachment is he! Of rampant energy is the venerable Sāriputta! A preacher [insistent], accepting advice, a critic, a scourge of evil is the venerable Sāriputta: — Nay, but who that is not childish, or corrupt, or stupid, or of perverted mind would not approve of the venerable Sāriputta? To whichsoever company of devas I go, I hear just these words on every hand: 'Wise is the venerable Sāriputta! Comprehensive and manifold is his wisdom, joyous and swift is his wisdom! Sharp and fastidious is his wisdom! Small in his desires, and contented is the venerable Sāriputta! Loving seclusion and detachment is he! Of rampant energy is the venerable Sāriputta! A preacher [insistent], accepting advice, a critic, a scourge of evil is the venerable Sāriputta: — Nay, but who that is not childish, or corrupt, or stupid, or of perverted mind would not approve of the venerable Sāriputta?'" Then the celestial retinue of Susima, son of the devas, while the praises of the venerable Sāriputta were being uttered, through the pleasure, the gladness, the joy and rapture that they felt, waxed wondrous in divers colour-tones. Even as a beautiful, illustrious beryl-stone of eight facets, well polished, when laid on an orange-coloured cloth shines and glows and blazes, even so did the celestial retinue of Susima, son of the devas, while the praises of the venerable Sāriputta were being uttered, through the pleasure, the gladness, the joy and rapture that they felt, waxed wondrous in divers colour-tones. And even as an ornament of fine gold excellently wrought in high relief by a skilled goldsmith, when laid on .an orange-coloured cloth, shines and glows and blazes, even so did the celestial retinue of Susima, son of the devas, while the praises of the venerable Sāriputta were being uttered, through the pleasure, the gladness, the joy and rapture that they felt, waxed wondrous in divers colour-tones. And even as, when night fades into dawn, the morning-star shines and glows and blazes, even so did the celestial retinue of Susima, son of the devas, while the praises of the venerable Sāriputta were being uttered, through the pleasure, the gladness, the joy and rapture that they felt, waxed wondrous in divers colour-tones. And even as, in autumn, when the clouds are fled afar in the sky, the sun breaking forth in high heaven, smiting all darkness in the firmament, shines and glows and blazes, even so did the celestial retinue of Susima, son of the devas, while the praises of the venerable Sāriputta were being uttered, through the pleasure, the gladness, the joy and rapture that they felt, waxed wondrous in divers colour-tones. Then Susima, son of the devas, spoke this verse before the Exalted One concerning Sāriputta:— "Wise is he! so we reckon, one and all: — Our Sāriputta gentle, meek and mild, Of few desires, self-mastered, and a seer Who hath the Master's praises rightly earned." Then the Exalted One spoke this verse in response to Susima, son of the gods, concerning Sāriputta: —ṃ "Wise is he! so we reckon one and all: — Our Sāriputta, gentle, meek and mild, Of few desires, self-mastered, and a seer Waiting the hour for wage that he hath earned."

• [ 22 ] B. judges that this Sutta is an opportunity for him, and expatiates on the magnanimous enthusiasm of Ānanda for his beloved comrade, on the epithets he uses in his eulogy, and on the glowing effulgence in the devas' expression of their emotions.
• [ 23 ] So far the eulogy agrees with that ascribed to the Buddha in M. iii, 25 f. ( Anupada-Sutta; cf. A. i, 45 [I, xxi, 53]; S. v, 376 f. ). B. analyzes each term, here and in the other Commentaries. For the content of 'wisdom' he refers to M. iii, 62 f. (Bahudhātuka-Sutta): 'proficient knowledge of elements, of sense-processes, of cause and effect, and of possibles and impossibles' in the cosmic order. The second pair of adjectives are associated in S. v, 376 f. See also *hāsa- pañño, 'joyous' — i.e. 'over the line of virtuous clean-minded conduct and intellectual concentration he is pursuing.' 'Swift': 'who quickly cognizes, understands.' On the double meaning of *javana, see Compendium, 245 f. 'Sharp' implies swift elimination, intolerance of vicious consciousness, volcanic attainment 'at one sitting.' Here the Vedanāpariggaha-Sutta ( sic : M. i, No. 74) is instanced. Cf, Pss. of the Brethren, pp. 342, 345. 'Fastidious' involves the exegetical double use of nibbedhika: he is pierced by emotion and disgust at the World, and he pierces and shatters greed, hate, ignorance.
• [ 24 ] Vattā is speaker, but the Comy. adds the implication of odhunana, stirring, and of undelaying exhortation. Cf. Pss. of the Brethren, v. 994.
• [ 25 ] A pretty instance in giving from extra-canonical tradition is quoted of Sāriputta who, when a little novice had told him that his cloak was in unseemly disarray, stepped aside to readjust it and then, saluting the child, said: 'Teacher, it is folded now.'
• [ ed4 ] Mrs. Rhys Davids abbreviates, here and in the following paragraphs.
• [ 26 ] Paṇḍu. The devas were believed to glow with hyper-vivid colours: indigo, yellow, red, white — on such occasions.
• [ 27 ] Sampahaṭṭhaṃ.
• [ 28 ] B. explains deva here by ākāsa : space.
• [ 29 ] There is a word-play in this line and the last of the preceding stanza ābhato (praise- borne ) and bhatiko ( bearer, carrier, wage-earner). The concluding line is amplified in Sāriputta's own verses ( Pss. of the Brethren, 1002, 1003), quoted by B.: —

THUS HAVE I HEARD: The Exalted One was once staying near Rājagaha, in the Bamboo Grove, at the Squirrels' Feeding-ground. And a great many sons of the gods who had been disciples of different alien teachers: — Asama and Sahali and Ninka and Ākoṭaka and Veṭambari and Māṇava-Gāmiya, — when the night was far spent, shedding radiance with their effulgent beauty over the entire Bamboo Grove, came into the Exalted One's presence and saluting him, stood at one side. So standing, Asama, son of the gods, spoke this verse before the Exalted One concerning Pūraṇa-Kassapa: — "Here if a man do mutilate or slay, Despoil or ruin others, Kassapa Sees in such acts no blame, nor otherwise Doth he find merit for the agent's self. He hath declared the basis for our faith. A master he, worthy to be revered." Then Sahali, son of the gods, spoke this verse before the Exalted One concerning Makkhali-Gosāla: — "By fasting and by austere practices To perfect self-control hath he attained; He hath abandoned speech and wordy strife With any folk, abhorrent of offence And equable, speaker of truth, No evil such as that doth he commit." Then Ninka, son of the gods, spoke this verse before the Exalted One concerning the Nigaṇṭha, Nāṭa's son: — "Austerely scrupulous and subtly wise, An almsman, by the Four-fold Watch restrained, Revealer of things seen and heard by him, Now sooth in him what fault is there to find?" Then Ākotaka, son of the gods, spoke this verse before the Exalted One concerning different alien teachers: — "The Pakudha Kātiyāna, Nigaṇṭha, Yea, and with these Makkhali, Pūrana also: Distinguished friars, each of a school the leader, From saintly men these are in sooth not distant." Then Veṭambari, son of the gods, made rejoinder to Akotaka, son of the gods, in a verse: — "For all his howl vile is the jackal reckoned. The wretched beast ne'er is the lion's equal. Th' ascetic nude, liar, and leader of pupils Suspecting all, bears to the good no semblance." Then Mara, the Evil One, stealing up to Vetambari, spoke [for him] this verse before the Exalted One: — "To rules austere and careful scruples given, With this and that self-torture exercised, With things material engrossed, their hearts Set on attaining where the devas dwell: — Mortals themselves, they for another world Do of a surety give the right advice to men." But the Exalted One, discerning that this was Mara the Evil One, made rejoinder to him by a verse: — "Whatever shapes living in earth or heaven, They that on high radiate shining beauty, Of all these thou, Namuci, sing'st the praises, As bait to fish, cast with a purpose deadly." Then Māṇava-Gāmiya, son of the gods, spoke this verse before the Exalted One concerning the Exalted One: — "Of Rajgir's hills the chief is Vipula; Mount White is chief of peaks in Himalay; The sun is chief of things that traverse space, The ocean of all waters is the chief, As is among the starry groups the moon. Of all the world and all the gods therein A Buddha is by all esteemed supreme."

• [ 30 ] These were believers in karma; thus, by meritorious acts they attained celestial rebirth, and by common consent came down to praise their respective teachers on earth.
• [ 31 ] See the statement of this teacher's theory, Dialogues, i, 69. On the corrupt readings of the third pada (3rd line), B. only remarks: 'in outline he taught that there is no result (in the agent's sentient consciousness hereafter) of good or bad deeds.' Cf. below, III, 1, § 1.
• [ 32 ] On the fatalism of this notable teacher whom the Buddha ranked as the most dangerous among his rivals ( e.g. A. i, 33; 286 ) see Dialogues i, 71 f. Buddhism, 1912, 83 f.
• [ 33 ] I.e. four restrictions in the use of water, a specially Jainist austerity, to avoid injuring the satta's, or living souls there might be in it. For these the Buddha substituted a Fourfold Watch of the four precepts against taking life, stealing, inchastity and lying. D. iii, 48 f.
• [ 34 ] Cf. M. ii, 31.
• [ 35 ] Usually spelt Kaccāyana. Cf. below, p. 94; Dialogues i, 74; (with the t in the Thera's name, Pss. of the Brethren, pp. 40, 215. The name scans badly, as it stands.
• [ 36 ] B. reads sahāravena. The lengthened a of saha may be from ā-ravati, to howl at. G and h in Singhalese are easily confused. The simile is perhaps an echo of the verse in D. iii, 25; and is comparable to the fable of the ass in the lion's skin.
• [ 37 ] On sankassara, cf. Dhp. Comy. iii, 485, on ver. 312. 'Mischief-making' in Pss. of the Brethren, ver. 277, is less accurate.
• [ 38 ] 'Took his shape, making the deva contradict himself.' Comy.
• [ 39 ] Such as pulling out hairs ( cf. Pss. of the Sisters, p. 65 ), going naked, eating like dogs from the ground, lying on thorns. Comy.
• [ 40 ] Cf. Sn. ver. 468f.; 801; 224. Discussed in JPTS, 1884, 103.
• [ 41 ] ' E.g. the moon and sun, the lord of the Order (Saṇgharāja), the rainbow.' Comy.
• [ 42 ] B. reads sabb'eva te te, and Namuci (Māra) in the vocative: te tayā (they by thee).
• [ 43 ] A former body-servant of the Buddha. Comy. Not included in the list of these given by Dhammapāla ( Pss. of the Brethren, p. 350). The name means simply 'village youth.'
• [ 44 ] Seta. Was this the snowy Kinchenjunga so familiar to us, as it was to the founders of Buddhism?

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. 2. Now the King, the Kosalan Pasenadi, came into the presence of the Exalted One, and after exchanging greetings with him and compliments of friendship and courtesy, sat down at one side. So seated he said to the Exalted One: — "Does master Gotama also make no claim to be perfectly and supremely enlightened?" "If there be anyone, sire, to whom such enlightenment might rightly be attributed, it is I. I verily, sire, am perfectly and supremely enlightened." "But, master Gotama, there are recluses and brahmins who also (like yourself) have each their order of disciples, their attendant followers, who are teachers of disciples, well-known and reputed theorizers, highly esteemed by the people — I mean Pūraṇa-Kassapa, Makkhali of the Cowstall, the Nigaṇṭha Nāta's son, Sañjaya Belaṭṭhi's son, Kaccāyana of the Pakudhas, Ajita of the Hairblanket. Now they, when I have asked this same question of them, have not laid claim to perfect and supreme enlightenment. How can this be? For (as compared with them) master Gotama is young in years, and is a novice in the life of religion." "There are four young creatures, sire, who are not to be disregarded or despised, because they are youthful. What are the four? A noble prince, a snake, a fire, an almsman (bhikhhu). Yea, sire, these four young creatures are not to be disregarded or despised because they are youthful." Thus spake the Exalted One. And the Blessed One so saying, the Master spake again on this wise: — "A princely youth, by birth with fortune blest, Offspring of well-born families, let none Disdain for being youthful nor despise. The time may come when he, as lord of men, Comes to his heritage, and in his wrath May with a despot's weapons seek revenge With heavy hand. Hence from such attitude Let everyone who guards his life refrain. Or if a man do walk within the woods And see a snake glide by, let him not say Disdainful: 'Tis a young one' and despise. In divers shapes and with an ardent force Fareth the snake. Should he attacking strike, He bites the heedless, be it man or maid, No matter when. Hence from such attitude Let everyone who guards his life refrain. A fire ablaze with appetite immense And swarthy trail let none despise as young Since it was lit, nor hold of no account. If it but win to fuel, growing great, It may attack the heedless, man or maid, And burn no matter when. From this therefore Let everyone who guards his life refrain. The forest burnt by fire, the swarthy-trailed, After the lapse of many nights and days, In shoots and seedlings springs once more to life. But he whom almsman, strong in righteousness, Burneth with ardent flame, may look in vain For child, or offspring 'mong his stock. No wealth His heirs may find; childless and without heirs, Like to a palm-tree stump such men become. Hence with these four—the serpent and the fire, The prince of high estate, the saintly friar — Let the wise man, his own good-will in sight, Conduct himself as seemly is and right." When these things had been said, King Pasenadi, the Kosalan, spoke thus to the Exalted One: — "Most excellent, lord, most excellent! Just as if a man were to set up that which has been thrown down, or were to reveal that which is hidden away, or were to point out the right road to him who has gone astray, or were to bring a lamp into the darkness so that those who have eyes could see external forms — just even so, lord, has the truth been made known to me, in many a figure by the Exalted One. I, even I, lord, betake myself to the Exalted One as my refuge, to the Norm and to the Order. May the Exalted One accept me as a follower, as one who from this day forth as long as life endures has taken his refuge therein.

• [ 2 ] The word pi means inclusion with the other six teachers. The meaning is: 'thus you too do not ( na ) claim?' Comy.
• [ 3 ] Titthakarā. One of the secondary meanings of tittha (landing place, ford) is 'unsound view,' or the teacher of it. See JPTS, 1913-14, p. 117, n. 5. B. paraphrases by laddhikarā : opinion-, or hypothesis-makers. On these six teachers see Dialogues i, 66 f.; and above, II, 3, § 10. The soubriquets of the second and sixth were, says B., from birthplace and habitual garment respectively. The third was leader of the (later so-called) Jains. B. gives the traditional account of the King's interview with them alluded to. It seems to show that the idea of a Buddha's advent was 'in the air' at that time.
• [ 4 ] Comy. : Pakudhassa gottassa. Feer elects to call him Kakudha; but in his index he gives Kakuddha, or Pakuddha.
• [ 5 ] This point is historically interesting, as illustrating the long loyal friendship of Pasenadi. In M. ii, 124, we see him venerating the Buddha as one eighty years of age, like himself. On this king, whose personal name was probably Agnidatta, see Bud. India, 8-11. His sister, Princess Sumanā, was present, and there resolved to leave the world (as if the Sisters' Order was already started). See Pss. of the Sisters, p. 19 — a result scarcely to have been expected from the discourse.
• [ 6 ] The Comy. takes urago as a generic term for several species of reptiles. It is not easy to render justly the notion of tejasi, tejasā: lit. with heat, or flame. Cf. the varied renderings of the term symbolically used in the Upanishads: ( e.g. in Chāndogya III, 1, 3), Max Müller: 'glory of countenance'; Deussen: 'Kraft'; Böthlingk: 'Glanz.' Cf. ib. vii, 11, 1, 2; B.rhad. vi, 4, 6.
• [ 7 ] Pārohā.
• [ 8 ] Comy. : sīlatejena. As in our 'heaping coals of fire on the head' of the wrong-doer, 'such a bhikkhu is one who is incapable of retaliation, when injured, by anger or violence': — so the Comy., to exclude the interpretation that a rishi's curse is here meant.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. 2. Now the King, the Kosalan Pasenadi, came into the presence of the Exalted One, and after exchanging greetings with him and compliments of friendship and courtesy, sat down at one side. So seated he asked the Exalted One: — "How many kinds of inward experiences, your reverence, arising in a man arise for his bane, his suffering, his discomfort?" "Three such experiences, sire; and which are the three? Greed, hate, dullness. These three inward experiences arising in a man 'arise for his bane, his suffering, his discomfort." As plants o' the rush-tribe, their own fruit become, Do suffer, so a man of evil heart Through greed and hate and dullness suffers scathe, For these none other than himself become.

• [ 9 ] As all the Suttas in this Chapter are associated with conversations at the Jeta Grove (Vihara), it is needless to repeat the preliminaries. The text merely states the name of the town. [Ed. All these needlessly repeated preliminaries have been restored in this edition.]
• [ 10 ] I.e. the bamboo and the rush, both of the order 'Juncus.' The generic Pali word is taca-sāra, husk-pith, i.e. a plant having its pith attached to the walls of its hollow stem.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. 2. Now the King, the Kosalan Pasenadi, came into the presence of the Exalted One, and after exchanging greetings with him and compliments of friendship and courtesy, sat down at one side. So seated he asked the Exalted One: — "Is there, your reverence, any born thing that can live without decay and death?" "There is no life, sire, without decay and death. Even they who are eminent nobles, eminent brahmins, eminent burgesses, men of authority, owning great treasure, great wealth, immense hoards of gold and silver, immense aids to enjoyment, immense supplies of goods and corn, even they, being born, cannot live without decay and death. Even those almsmen, sire, who are Arahants, for whom the intoxicants have perished, who have lived The Life, have done that which was to be done, for whom the burden is laid low, who have won their own highest good, for whom the chain of becoming is utterly destroyed, who by right insight are free — even in them this composite frame is of a nature to dissolve and be laid aside." The king's own cars, gay in their gold and silver, Wear out with age; so doth our body also Fare to decay. Norm of the good decays not: The good, in sooth, one to another tell this.

• [ 11 ] This descriptive formula occurs in Dialogues i, 175, 177, but with the term mahāsālā omitted.
• [ 12 ] Sadatthā.
• [ 13 ] This sentence is one of the formulas of Arahantship that run all through the four Nikayas. B. has a comment on each of the beads in this 'rosary.' The 'burden' of the five aggregates (mind and body), of the kilesas or ten leading passions, of purposive worldly activities, of the pleasures of sense: — all these may be viewed as burdens by the Arahant. Comy.
• [ 14 ] Dhp. 151. The sight of Pasenadi's waiting chariots richly adorned suggested the simile. Comy.
• [ 15 ] B. gives three interpretations of this line. I follow that of the Dhp. Comy, (iii, 123): — sabbhihi saddhiy ... evaṃ kathenti.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now the King, the Kosalan Pasenadi, came into the presence of the Exalted One, and after exchanging greetings with him and compliments of friendship and courtesy, sat down at one side. So seated he said this to the Exalted One: — "These were the thoughts, lord, that arose in my heart, while I was privately meditating: — 'For whom, now, is the self a dear friend, and for whom is the self a hateful enemy?' And I thought, lord, thus: — 'They whose conduct in deed, word, and thought is evil, for them the self is a hateful enemy. Even though they were to say: "Dear to us is the self," nevertheless the self is for them a hateful enemy. Why is this? Because that which an enemy would do to an enemy, even that are they themselves doing to the self. Therefore for them is the self a hateful enemy. And they whose conduct in deed, word, and thought is virtuous, for them is the self a dear friend. Even though they were to say: "Hateful to us is the self," nevertheless for them the self is a dear friend. Why is this? Because that which a friend would do to a friend, even that are they themselves doing to the self. Therefore for them is the self a dear friend.'" "Even so, sire, even so. They, sire, whose conduct in deed, word, and thought is evil, for them the self is a hateful enemy. Even though they were to say: "Dear to us is the self," nevertheless the self is for them a hateful enemy. Why is this? Because that which an enemy would do to an enemy, even that are they themselves doing to the self. Therefore for them is the self a hateful enemy. And they whose conduct in deed, word, and thought is virtuous, for them is the self a dear friend. Even though they were to say: "Hateful to us is the self," nevertheless for them the self is a dear friend. Why is this? Because that which a friend would do to a friend, even that are they themselves doing to the self. Therefore for them is the self a dear friend. He who would know the self as dear and kind, Let him not be with evil conduct yoked. Ill-won in sooth is evil-doer's weal. Laid low by 'him-who-cometh-at-the-end,' And life among mankind abandoning, To such what thing's his own? What takes he hence? What dogs his steps, like shadow in pursuit? Man's merits and the sins he here hath wrought: — That is the thing he owns, that takes he hence, That dogs his steps, like shadow in pursuit. Hence let him make good store for life elsewhere. Sure platform in some other future world, Rewards of virtue on good beings wait.

• [ 16 ] I assign no metaphysical import to this dramatization of consciousness into a dual subject. Cf. my Buddhist Psychology (1914) p. 28 f. Cf. below 1, § 8: 'self' and 'soul' are the same word: attā. It should be noticed that in the verses the emphasis is shifted from the 'self,' animistically understood, to a man's acts — his present self — and results of acts which make up his future self.
• [ 17 ] The Buddha repeats the King's words in the text. 'They thus become a logion of the All-Knower.' Comy. [Ed. the abbreviated content is restored in this edition.]
• [ 18 ] Antaka: 'ender,' a name of death or Māra. Cf. Pss. of the Sisters, 59, 62 ('Destroyer'), and below, IV, 1, § 1, etc.
• [ 19 ] See Dhp. 2.
• [ 20 ] The last five lines recur below, II, 2, § 10; the last three, III, 3, § 2; the last two, above, I, 4, § 2; 5, § 3.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. 2. Now the King, the Kosalan Pasenadi, came into the presence of the Exalted One, and after exchanging greetings with him and compliments of friendship and courtesy, sat down at one side. So seated he spake thus to the Exalted One: — "These, lord, were the thoughts that arose in my heart while I was privately meditating: — 'Who are they by whom the self is guarded? Who are they by whom the self is not guarded?' And I thought: — 'They whose conduct in deed and word and thought is bad, by them the self is not guarded. Yea, though a squadron of elephants, or of cavalry, or of chariots, or of infantry may keep guard for them, yet is the self by them not guarded. And why is this? Because this guard is external; because it is not an inner guard; therefore is the self by them not guarded. And they whose conduct in deed and word and thought is good, by them the self is guarded. Yea, though no squadron of elephants, or of cavalry, or of chariots, or of infantry keep guard for them, yet is the self guarded by them. And why is this? Because their's is an inner guard, not an external guard; therefore is the self guarded by them.'" "Even so, sire, even so, sire. They, sire, whose conduct in deed and word and thought is bad, by them the self is not guarded. Yea, though a squadron of elephants, or of cavalry, or of chariots, or of infantry may keep guard for them, yet is the self by them not guarded. And why is this? Because this guard is external; because it is not an inner guard; therefore is the self by them not guarded. And they whose conduct in deed and word and thought is good, by them the self is guarded. Yea, though no squadron of elephants, or of cavalry, or of chariots, or of infantry keep guard for them, yet is the self guarded by them. And why is this? Because theirs is an inner guard, not an external guard; therefore is the self guarded by them." Blessed is self-control in deed and word And thought, yea, in all ways 't is blest. 'Guarded ' we call the conscientious man Who in all ways doth practise self-control.

• [ 21 ] Lajjī.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. 2. Now the King, the Kosalan Pasenadi, came into the presence of the Exalted One, and after exchanging greetings with him and compliments of friendship and courtesy, sat down at one side. So seated he spake thus to the Exalted One: — "These, lord, were the thoughts that arose in my heart, while I was privately meditating: 'Few are those persons in this world who, when they have gained great wealth and treasure, are not carried away and become intoxicated thereby, and indulge in greed of sense-desires, and misconduct them- selves among their fellow men. But very many are they who, when they have gained great wealth and treasure, are carried away and become intoxicated thereby, and indulge in greed of sense-desires, and misconduct themselves among their fellow men.'" "Even so, sire, even so, sire. Few, sire, are those persons in this world who, when they have gained great wealth and treasure, are not carried away and become intoxicated thereby, and indulge in greed of sense-desires, and misconduct themselves among their fellow men. But very many are they who, when they have gained great wealth and treasure, are carried away and become intoxicated thereby, and indulge in greed of sense-desires, and misconduct themselves among their fellow men." Infatuated in their worldly wealth, Greedy and languishing in sense-desire, Discerning not that they have gone too far, No more than deer discern the trap prepared: — Evil the aftermath to them must be, And bitter verily the ripened fruit.

• [ ed1 ] Mrs. Rhys Davids abbreviates. Here it is expanded in her words according to the Pali.
• [ 22 ] In the text the position of 'bitter' and 'evil' are reversed.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. 2. Now the King, the Kosalan Pasenadi, came into the presence of the Exalted One, and after exchanging greetings with him and compliments of friendship and courtesy, sat down at one side. So seated he spake thus to the Exalted One: — "I have been sitting, lord, in the judgment-hall, and I saw how eminent nobles and brahmins and burgesses, men of authority, owning great treasure, great wealth, immense aids to enjoyment, immense supplies of goods and corn, deliberately told lies through and because of and in connection with their worldly desires. And I said, lord, to myself: — 'Enough of the judgment-hall for me! My valiant friend may win fame as a judge!' "Those nobles and brahmins and burgesses, sire, of whom you speak as deliberately telling lies through and because of and in connection with their worldly desires — for them this will for many a long day become a source of bane and ill." Infatuated in their worldly wealth, Greedy and languishing in sense-desires, Discerning not that they have gone too far. Like fish who've swum into a basket-snare: Evil the aftermath to them will be, And bitter verily the ripened fruit.

• [ 23 ] Atthakaraṇe. The Comy. reads aṭṭa °: daīs or platform. The Siamese ed. of Dīgha Nikāya, in the Mahāpadāna S., also reads aṭṭa°
• [ 24 ] Bhadramukha, referred to in the Comy. as senāpati. This is probably a reference to Bandhula the general taking over the duties of a judge and repealing miscarriages of justice. See Jātaka iv, 150, The Rev. S. Sumangala tells me that bhudra-mukha (handsome-faced) is a polite colloquialism like our 'my learned, or honourable, or distinguished friend.' Or the remark may be meant more generally: — 'I am sick of it. Let any fine fellow show what he can do as judge! If they go such lengths to my face who am their feudal lord, what will they not do among themselves! What have I to do with such bribe-eating liars!' Comy.
• [ 25 ] Reading, of course, khipaṃ for khippaṃ. Cf. Aṇguttara, i, 287 (III, 'Yodhājīva-vagga,' 5).

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. 2. Now the King the Kosalan Pasenadi, happened to be upon the upper terrace of his palace with Mallikā, the queen. And he asked her: "Is there now anyone dearer, Mallikā, to you than the soul?"' "There is no one, sire, dearer to me than my soul. And to you, sire, is there anyone dearer than your soul." "Nor to me either, Mallikā, is there any one dearer than my soul." Then the king went down from the terrace and sought the Exalted One and told him of this talk. And the Exalted One understanding the matter uttered in that hour this verse: — The whole wide world we traverse with our thought, And nothing find to man more dear than soul. Since aye so dear the soul to others is, Let the soul-lover harm no other man.

• [ 26 ] The Comy. gives in brief the story of Queen Mallikā's humble antecedents, piety and swift promotion as told in the Kummasāpinda Jātaka ( No. 415 ). But the Sutta itself is repeated only in the Udāna (V. 1). The Comy. pictures the King as seeking a confession of love for himself from the woman he had so benefited, and a confirmation of mutual trust; the Queen, on the other hand, as very wise and pious, going to the roots of the matter ( sa-rasen'eva kathetabbo ). No exegesis, however, is given on the import of the attā (soul or self) that is so supremely dear. For mothers, for all devoted lovers and friends, Mallikā would know that, as meaning one's own life or living self, what she said was untrue. If the Ātman, or immanent God be meant, it was true only of the pious non-Buddhist Indian. In rendering it 'soul,' I have had in mind rather that meaning of ideal self, 'honour,' 'character,' which seems latent both in the Christian text 'What shall a man give in exchange for his soul?' and in the inscription to the famous war-cartoon of Punch (1914): King Albert to Emperor William II. — 'Not my soul!' — than anything of definite animistic or Ātmanistic doctrine.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now at that time a great sacrifice was arranged to be held for the king, the Kosalan Pasenadi. Five hundred bulls, five hundred bullocks and as many heifers, goats, and rams, were led to the pillar to be sacrificed. And they that were slaves and menials and craftsmen, hectored about by blows and by fear, made the preparations with tearful faces weeping. Now a number of almsmen having risen early and dressed and taken bowl and robe, entered Sāvatthi for alms. And after their return they sought the presence of the Exalted One and said this: "Here Bhante a great sacrifice is being arranged to be held for the king, the Kosalan Pasenadi. Five hundred bulls, five hundred bullocks and as many heifers, goats, and rams, are being led to the pillar to be sacrificed. And they that are slaves and menials and craftsmen, hectored about by blows and by fear, make the preparations with tearful faces weeping." Then the Exalted One, understanding the matter, uttered in that hour these verses: — The sacrifices called 'the Horse' the Man, The Peg-thrown Site, the Drink of Victory, The Bolts Withdrawn, and all the mighty fuss: — These are not rites that bring a rich result. Where divers goats and sheep and kine are slain, Never to such a rite as that repair The noble seers who walk the perfect way. But rites where is no bustle nor no fuss, Are offerings meet, bequests perpetual, Where never goats and sheep and kine are slain. To such a sacrifice as this repair The noble seers who walk the perfect way. These are the rites entailing great results. These to the celebrant are blest, not cursed. Th' oblation runneth o'er; the gods are pleased.

• [ ed2 ] Mrs. Rhys Davids abbreviates. Here it is expanded in her words according to the Pali.
• [ 27 ] The Comy. here tells the story of the Pasenadi's dream as given in the Lohakumbhi Jātaka , where the mythical King Brahmadatta is made to dream a similar dream. See also Dhammapada Comy. on verse 60. In the Saṃyutta Comy. the fevered sleep of the dreamer is explained by his cherishing an illicit passion and plotting harm to the woman's husband. When the dream is explained by the Buddha, the King is described as hastily breaking off the preparations for the sacrifice. The ritual terms of the text are discussed at some length. Contrary to our moden theories, they are declared to have been in primitive times, peaceful rites, but to have been changed, in the days of Okkāka the Sākyan, into bloody sacrifices. On the 'Drink of Victory' see Questions of King Milinda, ii, 16, n. 3. The 'Peg-thrown Site' ( sammāpāsaṃ ) is explained as the binding or building of an altar where a sammā (wooden pin or peg) falls when thrown. The 'Bolts withdrawn' are said to have referred to a festivity of mutual trust and unlocked doors, but since those days to mean merely sacrificial paraphernalia.
• [ 28 ] Anukūlaṃ sadā : 'perpetual meals, etc., established by persons in the past, given regularly.' Comy.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now at that time the king, the Kosalan Pasenadi, had had many of the people seized and bound with ropes, with chains, and in other ways taken prisoners. Now a number of almsmen having risen early and dressed and taken bowl and robe, entered Sāvatthi for alms. And after their return they sought the presence of the Exalted One and said this: "Here, Bhante, the king, the Kosalan Pasenadi, has had many of the people seized and bound with ropes, with chains, and in other ways taken prisoners." And he, understanding the matter, uttered in that hour these verses: — Not such a mighty bond—the wise have told — Is forged of iron, wrought of wood or hemp, As binds all those who live infatuate With love of pelf:—of precious stones and rings — Whose thoughts are bent on children and on wives. Even this mighty bond — the wise have said — Down-dragging, subtle, and yet hard to loose, They who renounce the world sever in twain, Their hearts averted from all sensuous joys.

• [ ed3 ] Mrs. Rhys Davids abbreviates. Here it is expanded in her words according to the Pali.
• [ 29 ] Sāratta-rattā.
• [ 30 ] Cf. Theragāthā, ver. 187.
• [ 31 ] Cf. Sutta-Nipāta, ver, 38, and the translation in Jātaka, No. 201 . Dr. Rouse is more fettered by his double rhymes. Here, sans rhyme, I have been able to be more literally accurate.
• [ 32 ] Tradition assigns this royal raid to the sudden disappearance of the King's turban-diadem. So our Comy. and the Mahāsāra Jātaka Introduction ( No. 381 ). The verses, however, belong to the Bandhanāgāra Jātaka ( No. 201 ), with which Dhammapada Comy. on ver. 345, 346 agrees.

THUS HAVE I HEARD: The Exalted One was once staying at Sāvatthī, in the Eastern Park, at the Terraced House of Migāra's mother. Now on that occasion the Exalted One at eventide had arisen from his meditations and was seated in the loggia outside the eastern door. And the king, the Kosalan Pasenadi, came to visit the Exalted One, and having saluted him, took a seat at one side. Now just then there passed by, not far from the Exalted One, seven ascetics of those who wore the hair matted, seven of the Niganthas, seven naked ascetics, seven of the Single Vestment class, and seven Wanderers, all with hairy bodies and long nails, carrying friars' kit. Then the king, rising from his seat, and draping his robe over one shoulder, knelt down on his right knee, and holding forth clasped hands, thrice called out his name to those ascetics: "I am the king, your reverences, the Kosalan Pasenadi." And when they were gone by, he came back to the Exalted One, and saluting him, sat down as before. So seated, he asked the Exalted One: — "Are those persons, lord, either among this world's Arahants, or among those who are in the Path of Arahantship?" "Hard is it, sire, for you who are a layman, holding worldly possessions, dwelling amidst the encumbrances of children, accustomed to Benares sandalwood, arrayed in garlands and perfumed unguents, using gold and silver, to know whether those are Arahants, or are in the Path of Arahantship. It is by life in common with a person, sire, that we learn his moral character; and then only after a long interval if we pay good heed and are not heedless, if we have insight and are not unintelligent. It is by converse with another, sire, that we learn whether he is pure-minded; and then only after a long interval if we pay good heed and are not heedless, if we have insight and are not unintelligent. It is in time of trouble, sire, that we learn to know a man's fortitude and then only after a long interval, if we pay good heed and are not heedless, if we have insight and are not unintelligent. It is by intercourse, sire, that we learn to know a man's wisdom, and then only after a long interval, if we pay good heed and are not heedless, if we have insight and are not unintelligent." "It is wonderful, lord, it is marvellous how excellently the Exalted One has spoken as to a layman's difficulties in learning to know anyone well and truly. 'It is by life in common with a person, that we learn his moral character; and then only after a long interval if we pay good heed and are not heedless, if we have insight and are not unintelligent. It is by converse with another, that we learn whether he is pure-minded; and then only after a long interval if we pay good heed and are not heedless, if we have insight and are not unintelligent. It is in time of trouble, that we learn to know a man's fortitude and then only after a long interval, if we pay good heed and are not heedless, if we have insight and are not unintelligent. It is by intercourse, that we learn to know a man's wisdom, and then only after a long interval, if we pay good heed and are not heedless, if we have insight and are not unintelligent.' There are men of mine, lord, who are spies, informants, and when they have investigated a district they come to me. First they give in their reports, and thereafter I form conclusions. They meanwhile, when they have cleansed themselves of dust and dirt, are well bathed and anointed, trimmed as to hair and beard, and arrayed in white garments, will be waited upon and provided and surrounded with every kind of enjoyment." Thereupon the Exalted One, understanding the matter, uttered these verses: — Not by his outward guise is man well known. In fleeting glance let none place confidence. In garb of decent well-conducted folk The unrestrained live in the world at large. As a clay earring made to counterfeit, Or bronze half penny coated o'er with gold, Some fare at large hidden beneath disguise, Without, comely and fair; within, impure.

• [ 1 ] I.e. Visākhā, the great lay-patroness of the young Order. B. gives her story briefly. The Sutta, but with a different stanza, occurs Udāna, vi, 2. The Buddha's prose remarks are developed in a sermon: A. ii, 89 f.
• [ 2 ] The Comy. directs that we read pāsādadvāra-koṭṭhakassa bahi, and that one of the gates in the wall that surrounded the Vihāra is not meant. Shaded at this east door from the westering sun, the Master was surveying the eastern landscape; and from where he sat the ascetics 'passing along the road near by towards the town' could be seen.
• [ 3 ] It is said that the Nigaṇṭhas, or Jains, wore only loin-cloths, the Eka-sāṭakas (One-robers) wearing a longer waist-cloth reaching to the knee or lower.
• [ 4 ] I.e. firesticks, a waterpot, needles, and, of course, the alms-bowl. See Dialogues i. 125.
• [ 5 ] Why did the king, seated near the greatest man in all the world, do so? To conciliate them, ... in case he should ever leave the worldly life ... also to learn the Exalted One's sentiments.' Comy. One of the Anthology Theras, Brahmadatta, is said to have been 'a son of the king of Kosala.' See Pss. of the Brethren, p. 223.
• [ ed1 ] Mrs. Rhys Davids abbreviates. Here it is expanded in her words according to the Pali.
• [ 6 ] The story in Udāna VI, 2, is made to give point to a quite different stanza. In both versions the readings of 'thieves' give either carā or corā, but in Majjhima i, 129, 186, Trenckner gives only corā. That the (well-organized) trade of the corā should be employed as part of the King's 'secret service' is quite intelligible. Ocarakā is discussed in Vinaya iii, 52 (Sutta-vibhanga, Pārājika II.).

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There on one occasion, five rājas, the Pasenadi being the chief among them, were indulging in various forms of amusement, provided for and surrounding them; and they fell to discussing among themselves: "Which of the pleasures of sense is the highest?" Then some said: "Things seen" and some "things heard," some said "odours" some "tastes," and some "things felt." And when those rajas were unable to convince each other, the Pasenadi said: "Let us go, dear sirs, and visit the Exalted One, and refer the matter of our inquiry to him. And let us accept his decision, whatever that may be." And the rajas assented, saying: "So be it, dear sir." So they repaired to the Exalted One and, saluting him, took seats at one side. Then the Pasenadi told him of their discussion, and asked him: "Which of the pleasures of sense is the highest?" "The highest sensuous pleasure, sire, is in my judgment the limit-point in anyone's enjoyment. Objects of sight are enjoyable for some, for others they are not so. And when anyone is so gratified and so satisfied to all intents and purposes by any given objects of sight, that he does not wish for any other, any better thing to see than just those objects, then those objects are for him supreme, those objects are for him superlative. The same, in my judgment, holds true, for the other four kinds of sense-objects." Now on that occasion a lay-adherent named Candanangalika was seated among the company. And he, rising from his seat and draping his robe over one shoulder, stretched forth his clasped hands toward the Exalted One saying: "An idea is revealed to me, Exalted One! An idea is revealed to me, Blessed One!" "Let it be revealed, Candanangalika!" said the Exalted One. Then Candanangalika, before the Exalted One, uttered praise in suitable verse: — "Like the red lotus, sweet-scented, full-blown, At dawn of day, unspent its perfume's treasure, Behold him! th' Angīrasa shedding radiance As shines the sun filling, all heaven with glory." Thereupon the five rajas wrapped their robes around Candanangalika. But Candanangalika wrapped those five robes around the Exalted One.

• [ 8 ] The phrase: 'pleasures of sense' is in Pali kāmānaṃ. Kāmas are not exactly objects of sense, but (1) the feeling connected with them in (2) one desiring them. See this ambiguity discussed in Compendium, 81, n. 2. Cf. above, I, 4, § 4.
• [ 9 ] Yato.
• [ ed2 ] Mrs. Rhys Davids abbreviates without so noting. King Pasanadi explains the situation in precise details from the time of the gathering of the kings to amuse themselves. To expand this properly I would have had to guess at Mrs. Rhys Davids likely translation and feel that this would be going further than is reasonably permitted.
• [ 10 ] This is a good instance of the Vibhajjavāda method associated with Buddhism, of breaking up superficial generalizations by analysing the particularity, or personal equation, in one or both terms. B. has some interesting comments.
• [ ed3 ] Here also Mrs. Rhys Davids abbreviates without noting and in a way it is not reasonable for me to expand. The initial formula is repeated for each of the senses. What is not reasonable for me to do is to use 'objects of hearing' for the Pali 'saddā' 'sounds' as Mrs. Rhys Davids has used 'objects of sight' for 'rupa' or 'forms', etc..
• [ 11 ] I have not met with him elsewhere in the canon. Pron. Chandanangal'ika: little plough of the moon.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There on one occasion, the king, the Kosalan Pasenadi, dined off a large quantity of curried rice. Thereupon, replete and puffing, he came to see the Exalted One, saluted him, and took his seat at one side. Then the Exalted One, discerning the king's state of repletion and sterterous breathing, uttered in that hour this verse: — "To sons of men who ever mindful five, Measure observing in the food they take, All minished becomes the power of sense. Softly old age steals on, their days prolonged." Now just then prince Sudassana was standing behind the king. And the king bade him, saying: "Come you, dear Sudassana, learn this verse from the Exalted One, and recite it to me when you bring me my dinner, and I will arrange that a hundred pence be instituted as a daily dole for you in perpetuity." "So be it, your majesty," responded Sudassana, and he forthwith carried out the king's bidding. Thereupon the king made it a rule to eat no more than one nāḷika. And on a later occasion it came to pass that the king, his body in good condition, stroked his healthy limbs and fervently exclaimed: "Ah! surely for my salvation both in this life and hereafter hath the Exalted One shown compassion unto me!"

• [ 12 ] Kahapana. On this coin see Bud. India, 100 f. It is the monetary unit in Pali literature. Fractional coins are also mentioned.
• [ 13 ] Attha, a word of many meanings: matter, meaning, advantage, good, higher, or lower, etc.
• [ 14 ] A fuller version than is here given in text, or in the Comy., occurs in Dhammapada Comy. iii, 264 f., on verse 204 ( cf. M. i, 508 ), and the verse on gross feeding in Theragāthā, 17, 101, is introduced. Sudassana is called the king's bhagineyya (nephew), and the reduction in diet is given as 3/4, viz. from a doṇa to a nāḷika, the prescribed bhikkhu rations. ( Cf. Rhys Davids, Ancient Coins, etc.). Other factors contributing to the King's complacency are said to have been the treaty with Ajātasattu, and the recovery of his turban-jewel (III, 1, § 10).

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now the king of Magadha, Ajatasattu, son of the Accomplished Princess, mustering an army of cavalry and infantry advanced into Kasi against the king, the Kosalan Pasenadi. And the Pasenadi, hearing of the expedition, mustered a similar army and went to meet him. So they two fought one with another, and Ajatasattu defeated the Pasenadi, who retreated to his own capital, Sāvatthi. And almsmen returning from their alms-round in Sāvatthi, came and told the Exalted one of the battle and the retreat. "Almsmen, the king of Magadha, Ajatasattu, son of the Accomplished Princess, is a friend to, an intimate of, mixed up with, whatever is evil. The king, the Kosalan Pasenadi, is a friend to, an intimate of, mixed up with, whatever is good. But for the present the Pasenadi will pass this night in misery, a defeated man." Conquest engenders hate; the conquered lives In misery. But whoso is at peace And passionless, happily doth he live; Conquest hath he abandoned and defeat.

• [ 15 ] Vedehiputta. Vedehi means, more obviously, 'of Videha.' Bud- dhaghosa resolves it also into veda-iha, vedena ihati, or intellectual effort. Here, he says, 'there can be no question of Videha; the second meaning is right.' Ajātasattu's mother was a sister of the King of Kosala (see Thusa and Tacchasūkara Jātakas, Comy. iii, 121, iv, 342), not a Videhan. Elsewhere the alternative meaning is allowed, namely in Comy. on Dīgha i, 47, on Majjhima 1, 125 ( Kakacūpama S. ) and on Saṃyutta ii, 215 ( Kassapa-Saṃyutta 10 ). Buddhaghosa's etymology is here, as often, not very plausible. But, assuming the Kosalan connection is historical, can we more plausibly derive Vedehi?
• [ 16 ] Lit. an army of 4 parts: — enumerated in § 5.
• [ 17 ] Why? asks B., and explains, much in the terms employed by Rh. Davids' Bud. India, p. 3.
• [ 18 ] He was, inter alia, a parricide, and a supporter of Devadatta, the great schismatic.
• [ 19 ] Reading ajj'eva for ajja tañ ca . The Commentary passes it over.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now the king of Magadha, Ajatasattu, son of the Accomplished Princess, mustering an army of cavalry and infantry advanced into Kasi against tie king, the Kosalan Pasenadi. And the Pasenadi, hearing of the expedition, mustered a similar army and went to meet him. But in that battle the Kosalan Pasenadi defeated Ajatasattu, son of the Accomplished Princess, and captured him alive. Then the Pasenadi thought: "Although this king injures me who was not injuring him, yet is he my nephew. What if I were now to confiscate his entire army — elephants, horses, chariots and infantry — and leave him only his life?" And he did so. And almsmen returning from their alms-tour in Sāvatthi, brought word of this to the Exalted One. Thereupon the Exalted One, understanding the matter in that hour, uttered these verses: — A man may spoil another, just so far As it may serve his ends, but when he's spoiled By others he, despoiled, spoils yet again. So long as evil's fruit is not matured, The fool doth fancy 'now's the hour, the chance!' But when the deed bears fruit, he fareth ill. The slayer gets a slayer in his turn; The conqueror gets one who conquers him; Th' abuser wins abuse, th' annoyer, fret. Thus by the evolution of the deed, A man who spoils is spoiled in his turn.

• [ 21 ] Jīvagāhaṃ.
• [ 22 ] This may be read vilumpate'va or vilumpat(i) eva. Either way the meaning is clear: — it may seem expedient prima facie to exact a great war indemnity from the fallen foe, but the latter will not rest till he can exact it in return. Hence it only breeds more war.
• [ 23 ] Kamma-vivaṭṭena.

THUS HAVE I HEARD: When the Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park and the king, the Kosalan Pasenadi, had come to visit him, one of the king's men arrived and, approaching the king, announced to his private ear that Queen Mallikā had given birth to a daughter. And the king was not pleased. Thereupon the Exalted One, discerning the matter, uttered on that occasion these verses: — A woman child, 0 lord of men, may prove Even a better offspring than a male. For she may grow up wise and virtuous, Her husband's mother reverencing, true wife. The boy that she may bear may do great deeds, And rule great realms, yea, such a son Of noble wife becomes his country's guide.

• [ 24 ] Reading seyyā, with the Comy., which, again, paraphrases posā by posehi. It reads subhaviyā for subhariyā .

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. 2. Now the King, the Kosalan Pasenadi, came into the presence of the Exalted One, and after exchanging greetings with him and compliments of friendship and courtesy, sat down at one side. So seated he said to the Exalted One: — "Is there now, lord, any one quality by which we may acquire and keep both kinds of welfare, welfare in this life and in life to come?" "Yes, sire, there is such a quality." "But what quality, lord, is that?" "Diligence, sire, is the one quality by which you can acquire and keep welfare both in this life and in life to come. As the elephant, of such creatures as can walk, combines all pedal characters in its foot, and as the elephant's foot in point of size is the chief among all kinds of feet, even so, sire, this one quality acquires and keeps welfare both in this life and in life to come." Whoso to length of days aspires, to health, To beauty, or to heaven, or to the joys Of the highborn, if he in virtuous deeds Show diligence, he wins the wise men's praise. He that is wise and diligent doth win Twofold advantage: wins that which is good In this life and wins good in life to come. The strong in mind doth win the name of Wise, Because he grasps wherein his vantage lies.

• [ 25 ] We should say 'temporal and eternal welfare.' The Buddhist never gave future life the monopofy of eternity.
• [ 26 ] Appamāda is a negative term, meaning not-delay, not-dalliance, non-infatuation, from the root, or roots, mad, mand, 'to be exhilarated.' (See Whitney, Sanskrit Roots, 118.) From this source we get both the terms for such a state and those for its results and by-products: — intoxication, obsession, insanity, want of concentration and earnestness, etc. Cf. below, VI, 2, § 5. B. qualifies the term by the (unusual) word kārāpaka -: diligence in making [others] do their work.
• [ 27 ] A favourite simile, applied also to insight. Saṇy. V, 231, and to the Four Truths among doctrines, Majjhima, i, 184.
• [ 28 ] The verses recur in Aṇguttara, iii, 49. The last gāthā illustrates, in Sumañgala Vilāsinī (i, 32) one meaning of abhisamaya (grasp) as paṭilābha (acquiring).

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. 2. Now the King, the Kosalan Pasenadi, came into the presence of the Exalted One, and after exchanging greetings with him and compliments of friendship and courtesy, sat down at one side. So seated he said to the Exalted One: — "These, lord, were the thoughts that arose in my heart while I was privately meditating: — 'Well is the Norm proclaimed by the Exalted One, and it is to him that is a friend to, an intimate of, an associate with, that which is righteous, that he has proclaimed it, not to him that is a friend, an intimate, an associate of that which is wicked.'" "That is so, sire, that is so. Well hath the Norm been proclaimed by me, and it is to him that is a friend, an intimate, an associate of that which is righteous, that I have proclaimed it, not to him that is a friend, an intimate, an associate of that which is wicked. As to that, sire, I was once staying with the Sākyans in one of their townships. And Ānanda, the bhikkhu, came to me, saluted, and took his seat at one side, and said to me: 'About the half, lord, of this life in religion consists in righteous friendship, righteous intimacy, righteous association.' To Ānanda, saying this, sire, I replied: 'Not so, Ānanda,! verily not so, Ānanda! Verily the whole of this life in religion consists in righteous friendship, righteous intimacy, righteous association. From a bhikkhu, Ānanda, who is a friend to righteousness, we expect that he will develop and expand the Ariyan eightfold path of one who is a friend, an intimate, an associate of that which is righteous. And how, Ānanda, does a bhikkhu who is a friend, an intimate, an associate of that which is righteous, expand the Ariyan eightfold path? He is taught, Ānanda, to develop right views based on detachment, based on passionlessness, based on cessation, involving maturity of surrender; to develop in the same way, right plans, right speech, action and livelihood, right effort, right mindfulness, and right concentration. It is thus, Ānanda, that a bhikkhu who is a friend, an intimate, an associate of that which is righteous, develops and expands the Ariyan eightfold path. And it is in just this way, Ānanda, that thou must understand how the whole of this life in religion is concerned with friendship, intimacy, association with whatsoever is lovely and righteous. Verily, Ānanda, it is because I am a friend of what is lovely and righteous that beings liable to rebirth are delivered from rebirth, that beings liable to grow old are delivered from old age, that beings liable to sickness are delivered from sickness, that beings liable to death are delivered from death, that beings liable to grief and mourning, sorrow and suffering, and despair, are released from grief and mourning, sorrow and suffering, and despair. It is in just this way, Ānanda, that thou must understand how the whole of this life in religion is concerned with friendship, intimacy, association with whatsoever is lovely and righteous.' Wherefore it behoves you too, sire, to train yourself thus: 'I will become a friend, an intimate, an associate of that which is righteous.' To become this, you must take into your life diligence in good things. If you, sire, lead a diligent life, your court ladies will say: 'The diligent king lives in habitual diligence. Come, then, let us live likewise!' And your court nobles, and your subjects in town and country will say the same. And you, sire, living thus in habitual diligence, yourself will be guarded and preserved, the house of your women will be guarded and preserved, and your treasury and your storehouses also." As one who doth aspire to win good things, A noble store in never-failing flow, Wise men do praise his diligence in deeds Of merit. He that's wise and diligent Twofold advantage wins: — that which is good in this life, and the good in life to come. The strong in mind doth win the name of Wise Because he grasps wherein his vantage lies.

• [ 29 ] See above, § 4. I have chosen 'righteous' as the more usual antithesis in English religious terms to 'wicked' — the less ambiguous pāpa . But the Pali here — kalyāṇa — implies beauty, physical and moral, and hence approximates to our 'lovely,' as, used in our Jacobeah Bible for [ὓσα] προσϕιλη΅ (Phil, iv, 8). The more classical καλοκἀγαϕος — beautiful, good—is its equivalent. 'The Dhamma,' wrote B., 'was well proclaimed to all, but fulfils its object only in the hearers specified, like medicine in those who take it.' Cf. § 4, p. 109 with Dial i, 67 f.; 94 f.
• [ 30 ] Nigaime. It is not quite clear what distinguished the nigama from the gāma, rural unit, and the nagara, walled town. It sometimes from the context, appears to have been a suburb.
• [ 31 ] According to the Commentary, Ānanda, is supposed to have put this proposition as a question to test his own knowledge. His view put forward is that the recluse's régime yielded a result, a life, which had two parts: good friends and the shaping of individual character ( paccatta-purisakāra ). But just as no line can be drawn, in a child's character, etc., between that which it derives from either parent, so with life lived according to the Eightfold Path. The total result, as with all vital evolution, is no sum, but a product. B.'s note deserves investigation; it gives the salient 'marks' of each of the eight factors.
• [ 32 ] Bhāveti.
• [ 33 ] Viveko.
• [ 34 ] Surrender, writes B., is twofold: the ejection of all lower passions ( kilesas ) and the forward leap, or élan, to Nibbāna. See * vossagga-pariṇāmi.
• [ 35 ] Āgammā.
• [ 36 ] This interpolated Sutta on Ānanda's proposition is given detached in S. v, 2. It is scarcely in place here.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. 2. Now the King, the Kosalan Pasenadi, once visited the Exalted One, at noonday and after exchanging greetings with him and compliments of friendship and courtesy, sat down at one side. And the Exalted One said to him: "How now, sire, whence come you at this hour of the day?" "See here, lord: at Sāvatthī there has just died a burgess who was a wealthy man. He died intestate, and I come from seeing that his moneyed property was conveyed to my palace — eight millions in gold, lord, to say nothing of the silver. And yet that burgess's food consisted of sour husk-gruel left over from the day before. And his clothing — hempen garments in three lengths. And his carriage — he drove about in a rotten little chariot rigged up with a leaf-awning!" "Even so, sire, even so. A mean man who has acquired a great fortune cheers and pleases (therewith) neither himself nor his parents, nor his wife and children, nor his slaves, craftsmen and servants, nor his friends and colleagues; nor does he institute for recluses and brahmins any offering stimulating spiritual growth, productive of future bliss, fruitful in happiness, conducive to celestial attainment. Those riches of his, not being rightly utilized, are either confiscated by kings or by robbers, or are burnt by fire, or carried away by flood, or are appropriated by heirs for whom he hath no affection. That being so, sire, riches that are not rightly utilized run to waste, not to enjoyment. It is like a lake, sire, of clear, cold, delicious, crystalline water, with good shores and most lovely, but lying in a savage region. None could come to draw or drink from it, bathe in it, or make any use of it whatever. Even so are the riches of a mean man who has acquired a great fortune cheers and pleases (therewith) neither himself nor his parents, nor his wife and children, nor his slaves, craftsmen and servants, nor his friends and colleagues; nor does he institute for recluses and brahmins any offering stimulating spiritual growth, productive of future bliss, fruitful in happiness, conducive to celestial attainment. Those riches of his, not being rightly utilized, are either confiscated by kings or by robbers, or are burnt by fire, or carried away by flood, or are appropriated by heirs for whom he hath no affection. That being so, sire, riches that are not rightly utilized run to waste, not to enjoyment. But if a generous man have acquired a great fortune, he cheers and pleases (therewith) not only himself but also his parents, his wife and children, his slaves, craftsmen and servants, his friends and colleagues. He institutes offerings for recluses and brahmins stimulating spiritual growth, productive of future bliss, fruitful in happiness, conducive to celestial attainment. It is like a lake, sire, of clear, cold, delicious, crystalline water, with good shores and most lovely, which lies near to village or township, where folk can draw and drink from it, bathe in it, and use it for any other purpose. Such riches go to enjoyment and not to waste." Like waters fresh lying in savage region Where none can drink, running to waste, and barren, Such is the wealth gained by a man of base mind. On self he spends nothing, nor aught he giveth. The wise, the strong-minded, who hath won riches He useth them, thereby fulfils his duties. His troop of kin fostering, noble-hearted, Blameless, at death faring to heav'nly mansion.

• [ 37 ] Divādivassa. See Jāt. ii, 1; Vin. Texts iii, 241.
• [ 38 ] Kanājakaṃ. Cf. Vin. Texts iii, 9; Jāt. i, 228.
• [ 39 ] Sewn together in two seams. Comy.
• [ 40 ] Asappuriso.
• [ 41 ] There is irony in the same verb being used for the act of king and robber by one conversing with a king, a king who had just been conveying away millions. Cf. I, 5, § 1.
• [ 42 ] Setaka: 'the appearance of the water when broken by waves.' Comy.
• [ 43 ] These three terms occur with a similar context, in D. i, 51; iii, 66 B.'s comments in Sum. Vil. i, 157 f. and in this work are verbally different. E.g. in that work the second phrase is paraphrased: saggaṃ arahatīti, here: saggassa hitā tatr'appatti jananato.
• [ 44 ] This line can only scan (in triṣṭhubh metre) if we read, for vasitaṃ va sitaṃ.
• [ 45 ] Nisabha. Cf. above, I, 4, § 8.
• [ 46 ] See above, I, 5, § 1. This and the following Sutta together form the Mayhaka Jātaka (iii, 299 No. 390 ), where a more graphic and detailed account is given. Some of the details are supplied in our Comy.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. 2. Now the King, the Kosalan Pasenadi, once visited the Exalted One, at noonday and after exchanging greetings with him and compliments of friendship and courtesy, sat down at one side. And the Exalted One said to him: "How now, sire, whence come you at this hour of the day?" "See here, lord: at Sāvatthī there has just died a burgess who was a wealthy man. He died intestate, and I come from seeing that his moneyed property was conveyed to my palace — eight millions in gold, lord, to say nothing of the silver. And yet that burgess's food consisted of sour husk-gruel left over from the day before. And his clothing — hempen garments in three lengths. And his carriage — he drove about in a rotten little chariot rigged up with a leaf-awning!" "Even so, sire, even so. This wealthy burgess in a former birth bestowed alms on a Silent Buddha named Tagarasikkhi. Saying: 'Give ye alms to the recluse!' he rose up and went away. But afterwards he repented of his gift, saying: 'It were better that the slaves and workmen had eaten it.' Moreover he slew the only son of his brother because of his fortune. Now, sire, by the effect of his action in bestowing alms on the Silent Buddha, Tagarasikkhi, he was reborn seven times to a happy destiny in heavenly worlds, and by the residual result he has seven times caused this Sāvatthi to make him eminently rich. By the effect of his action in repenting afterwards of that gift, thinking: 'It were better that the slaves and workmen had eaten it,' he inclined his heart to denying himself excellent food, clothes, carriages, and enjoyment of his sense-desires. By the effect of his action in slaying his brother's only son because of his fortune, he has [already] been punished many years, many hundred, many thousand, many hundred thousand years in purgatory. And by the residual result he has caused this seventh intestate property to enter the royal treasury. Of this wealthy burgess, sire, the ancient merit is used up, and fresh merit is not accumulated. To-day, sire, the burgess is suffering in the Great Roruva purgatory." "Even so, lord, he is there reborn?" "Even so, sire, he is there reborn." Grain-store and hoarded wealth, silver and gold, Or whatsoever property there be, Or all whose living doth on him depend: His slaves, his craftsmen and hired menials — All this he hath to leave, naught can he take; All this is matter for abandonment. But what he doth, by act or word or thought: That is the thing he owns; that takes he hence; That dogs his steps like shadow in pursuit. Hence let him make good store for life elsewhere. Sure platform in some other future world, Rewards of virtue on good beings wait.

• [ 47 ] This treatment of the 'Paceheka-Buddha' is also the occasion for an Udāna episode ( v, 3; cf. Dhp. Comy. ii, 36). By 'silent' I mean 'with no mission to proclaim.' Pacc(h)eka is lit. individualist, as contrasted with the altruistic work of a Saviour Buddha.
• [ 48 ] The Jātaka account mentions no seven rebirths with this Sāvatthi episode, but simply states that the treasures took seven days to be removed. Thus Pasenadi had just seen the completion of the work when he called.
• [ 49 ] Cf. p. 41, n. 1. [Ed.: Our n.76]
• [ 50 ] The last five lines = III, 1, § 4. See also below, III, 3, § 2.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. 2. Now the King, the Kosalan Pasenadi, came into the presence of the Exalted One, and after exchanging greetings with him and compliments of friendship and courtesy, sat down at one side. So seated the Exalted One said this: — "There are these four [classes of] persons, sire, to be found in the world — which four? (i) They that are joined to darkness and fare to darkness, (ii) They that are joined to darkness and fare to light, (iii) They that are joined to light and fare to darkness, (iv) They that are joined to light and fare to light. 'And who, sire, are they that are joined to darkness and fare to darkness? This is the case of a man who is reborn in a family of low degree, be it of Chandalas, or of basket-weavcrs, or of trappers, or of leather-workers, or of flower-scavengers, poor, ill-fed, in wretched circumstances, where victuals are hardly won, swarthy and ill-featured, a hunchback, diseased, or he is purblind, or has misshapen hands, or is halt, or a cripple; one who receives neither food, nor drink, nor raiment, nor conveyances, nor wreaths, perfumes and unguents, nor bed, dwelling, and light. He is an evil-doer in deed, word, and thought, the result whereof is that, when he dies, he is reborn after death in misery, to a woeful doom, to disaster. Just as if a man, sire, were to go from blindness to blindness, from darkness to darkness, from one red stain to another red stain: so do I illustrate this kind of person. Such, sire, are the persons that are joined to darkness and fare to darkness. 'And who, sire, are they that are joined to darkness and fare to light? This is the case of a man who is reborn in a family of low degree, be it of Chandalas, or of basket-weavcrs, or of trappers, or of leather-workers, or of flower-scavengers, poor, ill-fed, in wretched circumstances, where victuals are hardly won, swarthy and ill-featured, a hunchback, diseased, or he is purblind, or has misshapen hands, or is halt, or a cripple; one who receives neither food, nor drink, nor raiment, nor conveyances, nor wreaths, perfumes and unguents, nor bed, dwelling, and light. He is an well-doer in deed, word, and thought, the result whereof is that, when he dies, he is reborn after death to a happy destiny in the bright worlds. Just as if a man, sire, were to mount a palanquin from the ground, or from a palanquin were to mount a horse, or from horseback were to mount an elephant's crupper, or from the elephant were to mount a terrace: so do I illustrate this kind of person. Such, sire, are the persons that are joined to darkness and fare to light. 'And who, sire, are they that are joined to light and fare to darkness? This is the case where a man is reborn into a family of high degree, be it of an eminent noble, or brahmin, or burgess, having authority, having great treasures, great wealth, ample hoards of gold and silver, ample aids to enjoyment, ample stores of money and corn; where also he is beautiful and fair to see, charming and endowed with an exquisite complexion; where again he is the recipient of food, drink, raiment, means of transport, wreaths, perfumes and unguents, and residence. This man is an evil-doer, working evil by deed and word and thought; the result whereof is that, when he dies, he is reborn after death in misery, to a woeful doom, to disaster. Just as if a man, sire, were to descend from a terrace on to an elephant's crupper, or from an elephant were to descend to a horse's back, or thence to a palanquin, or thence to the ground, or thence were to descend into the dark; so do I illustrate this kind of person. Such, sire, is the case of a person who is joined to light and fares to darkness. 'And who, sire, are the persons who are joined to light and fare to the light? This is the case where a man is reborn into a family of high degree, be it of an eminent noble, or brahmin, or burgess, having authority, having great treasures, great wealth, ample hoards of gold and silver, ample aids to enjoyment, ample stores of money and corn; where also he is beautiful and fair to see, charming and endowed with an exquisite complexion; where again he is the recipient of food, drink, raiment, means of transport, wreaths, perfumes and unguents, and residence. This man is a well-doer, working good in deed and word and thought, the result whereof is that, when he dies, he is reborn, after death, to a happy destiny in the bright worlds. Just, sire, as if a man were to pass from one palanquin to another, from one seat on horseback to another, from one seat on elephant's crupper to another, from one terrace to another; so do I illustrate this kind of person. Such, sire, is the case of a person who is joined to light and fares to the light. These, sire, are the four kinds of persons in the world." "A poor man, king, devoid of faith and mean, Grudging of heart and planning evil aims, Holding wrong views and without courtesy, Who doth revile and scoff at the recluse, The brahmin, or at any seeking alms, Empty of hand and seeking to annoy, Who hindereth gifts to them that ask for food: A man like this, 0 king, when cometh death, Fares to an awful doom, 0 lord of folk, In darkness born and for the darkness bound. A poor man, king, of generous heart and faith. Who giveth, planning high and noble aims, A man of intellect intent and clear, Who riseth to give greeting to recluse, Or brahmin, or to any seeking alms, Who trains himself in all the ways of peace, Not hindering gifts to them that ask for food: A man like this, 0 king, when cometh death, Fares to the home of gods, 0 lord of folk, In darkness born, but bound for bourne of light. A rich man, king, devoid of faith and mean, Grudging of heart and planning evil aims, Holding wrong views and without courtesy, Who doth revile and scoff at the recluse, The brahmin, or at any seeking alms, Empty of hand and seeking to annoy, Who hindereth gifts to them that ask for food: A man like this, 0 king, when cometh death, Fares to an awful doom, 0 lord of folk, Born in the light, but for the darkness bound. A rich man, king, of generous heart and faith, Who giveth, planning high and noble aims, A man of intellect intent and clear, Who riseth to give greeting to recluse, Or brahmin, or to any seeking alms, Who trains himself in all the ways of peace, Not hindering gifts to them that ask for food: A man like this, 0 king, when cometh death, Fares to the home of gods, 0 lord of folk, Born in the light, and bound for bourne of light."

• [ 1 ] This category is given, but without the fourfold figure, in D. iii, 233; A. ii, 85 (iv, 200) and P.P. iv, 19; cf. its Comy. JPTS, 1914. This comments on the first class of persons in verbatim the same terms as our Comy., but adds useful details on the third class.
• [ 2 ] So Comy.: tamena yutto.
• [ 3 ] Cf. Dialogues i, 100. Both Commentaries render rathakāra- (kula) by chariot-makers, cammakāra- by hide makers, and paraphrase pukkusa- by pupphachaḍḍhakū-.
• [ 4 ] Or 'bloody.'
• [ 5 ] Cf. above, III, 1, § 3.
• [ 6 ] 'As opposed to a swarthy skin, i.e. the colour of a burnt stake.' Comy.
• [ 7 ] Andhakaraṃ oroheyya. Does this mean 'underground'?
• [ 8 ] Natthiko; lit. a 'there's-not-fellow.' We find no parallel to the term, the parallel passages quoted above giving no verses after the prose. (Our Comy. is silent.) We infer it to mean one who refuses alms Natthi is equivalent to our 'No.'
• [ 9 ] Avyagga-manaso.
• [ 10 ] See note 2, p. 120.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. 2. Now the King, the Kosalan Pasenadi, came into the presence of the Exalted One, and after exchanging greetings with him and compliments of friendship and courtesy, sat down at one side. So seated the Exalted One said this: — "Well, sire, whence come you at this hour of the day?" "My grandmother, lord, is dead. She was aged and full of years; long her span of life, long her life's faring. She has passed away in her 120th year. Now, my grandmother; lord, was dear to me and beloved. If I had been offered the gift of a priceless elephant [or that her life might be preserved], I should have chosen that my grandmother had not died; nay, I would have given the elephant away to save her life. I would have done no less had I been offered, or did I possess a priceless horse, or the choice of a village, or a province." "All beings, sire, are mortal; they finish with death; they have death in prospect." "That is notably and impressively said, lord: 'All beings, sire, are mortal; they finish with death; they have death in prospect.' "Even so, sire, even so: All beings, sire, are mortal; they finish with death; they have death in prospect. Even as all the vessels wrought by the potter, whether they are unbaked or baked — all are breakable. They finish broken, they have breakage in prospect." All creatures have to die. Life is but death. And they shall fare according to their deeds, Finding the fruit of merit and misdeeds: — Infernal realms because of evil works; Blissful rebirth for meritorious acts Hence let him make good store for life elsewhere. Sure platform in some other future world, Rewards of virtue on good beings wait.

• [ 11 ] As in III, 1, § 4. According to the Comy., she had been as a mother to him. On her legacy to the Order, see Vinaya Texts, iii, 209. The expressions hatthi-ratana, etc., may hint at the seven treasures of a Cakkavatti King. Cf. Dialogues ii, 13; 204 f. For maraṇantaṃ read maraṇaṃ taṃ. Cf. Netti-pakaraṇa, p. 94, quoting and paraphrasing the line. [Ed.: Mrs. Rhys Davids abbreviates what is expanded in full here.]

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. 2. Now the King, the Kosalan Pasenadi, came into the presence of the Exalted One, and after exchanging greetings with him and compliments of friendship and courtesy, sat down at one side. So seated he said this to the Exalted One: — "How many kinds of things, lord, that happen in the world, make for trouble, for suffering, for distress?" "Three things, sire, that happen the world, make for trouble, for suffering, for distress? What are the three? Greed, hate, and delusion: — these three make for trouble, for suffering, for distress." As plants o' the rush-tribe, their own fruit become, Do suffer, so a man of evil heart Through greed and hate and error suffers scathe, For these none other than himself become.

• [ 12 ] See III, 1, § 2.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. 2. Now the King, the Kosalan Pasenadi, came into the presence of the Exalted One, and after exchanging greetings with him and compliments of friendship and courtesy, sat down at one side. So seated he said this to the Exalted One: — "To whom, lord, should gifts be given?" "There, sire, where the heart is pleased to give." "But to whom given, lord, does a gift bear much fruit?" "This, sire, is a very different question from that which you first asked me. A gift bears much fruitful result if given to a virtuous person, not to a vicious person. As to that, sire, I also will ask you a question. Answer it as you think fit. What think you, sire? Suppose that you were at war, and that the contending armies were being mustered. And there were to arrive a noble youth, untrained, unskilled, unpractised, undrilled, timid, trembling, affrighted, one who would run away — would you keep that man? Would such a man be any good to you?" "No, lord, I should not keep that man, nor would such a man be any good to me." "And would you say the same, sire, if such a man were a brahmin, or a merchant's son, or the son of a labourer?" "Yes, lord." "But what would be your opinion, sire, if the youth in question, to whichever social class he belonged, were trained, skilled, expert, practised, drilled, bold, of steady nerve, un-dismayed, incapable of running away? Would you keep that man? Would such a man be any good to you?" "I should keep that man, lord, he would be useful to me." "Even so, sire, is the case of a man, no matter what his social class, who has left the world and exchanged the domestic for the homeless life. He has abolished five qualities, and is possessed of five qualities. Given to him, a gift bears much fruit. Which five qualities has he abolished? Desire for sensuous pleasures, ill-will, sloth and torpor, distraction and worry, doubt. Which five qualities does he possess? The qualities of the adept — his morals, his proficiency in concentration, insight, emancipation, and the knowledge and vision belonging to the insight of the adept. It is in such a man, with those qualities abolished and these acquired, that a gift bears much fruit." Thus spake the Exalted One, and the Master added: — As prince engaged in war would keep that youth In whom he saw good bowmanship displayed And mobile energy, and would not choose Because of rank one craven and unfit, So would the wise do reverence to him Who, though of lowly birth, led noble life Of self-control and magnanimity. Let givers pleasant hermitages make, Therein let them for scholars find a home; And make in arid jungle water-tanks, And where 'tis rough to go, clear passages. Let them with candid trusting heart bestow Victuals and water and dried meats and gear And lodging on the men of upright mind. For as the storm-cloud thunders muttering, And wreathed with lightnings from its hundred crests. Pours its full bosom on the drenchèd earth, Filling the uplands and the slanting vales, E'en so the cultured faithful, gathering stores, Refreshes them that seek with food and drink. Yea, wise, he scatters gladly what he hath And bidding: Give ye! Give ye! doth he cry. As thus he thunders, raining like the god, His generous gifts upon the giver's self As rich and copious showers of merit fall.

• [ 13 ] The Comy. pictures this interview as a public one. Among the large audience are rival teachers, self-consciously 'scratching the ground with their feet.' They had suffered in popularity through Gotama's rising fame, and had represented him as exhorting the people to give to him and his followers only. The king summons the meeting to let him vindicate himself.
• [ 14 ] Usually termed the Five Hindrances ( Nīvaraṇāni ). The next five show that only gifts to Arahants (adepts, asekhā ) can become very fruitful.
• [ 15 ] Balaviriyaṃ.
• [ 16 ] He would not keep, or endure one who is a non-champion ( na asūraṃ bhareyya ).
• [ 17 ] B. calls khanti a synonym for Arahantship, and soracca, adhivāsana-khanti; i.e. enduring graciously and patiently the things that befall. But cf. his comments on D. iii, 213 (xiv), and A. i.94.
• [ 18 ] Reading of course papañ ca vivane. Vivana is called by the Comy. 'waterless woodland.' Cf. I, 5, § 7.
• [ 19 ] Satakkaku.
• [ 20 ] Abhisankhacca.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. 2. Now the King, the Kosalan Pasenadi, came into the presence of the Exalted One, and after exchanging greetings with him and compliments of friendship and courtesy, sat down at one side. So seated the Exalted One said this: — "Well, sire, whence come you?" "I have been zealously busied, lord, with all such matters as occupy kings — kings who are of noble birth and anointed, who are drunk with the intoxication of authority, yield indulgence to their greed for sensuous pleasures, who have won security in their kingdoms and live as conquerors of a wide area of land." "As to that what think you, sire? Suppose a man were to come to you from the east, a man loyal and trustworthy, and were to say: 'May it please you to know, sire, that I have come from the eastern districts, and that I there saw a great mountain high as the sky moving along, crushing every living thing as it came. Whatever you can do, sire, do it.' Suppose a man were to come to you from the west, a man loyal and trustworthy, and were to say: 'May it please you to know, sire, that I have come from the western districts, and that I there saw a great mountain high as the sky moving along, crushing every living thing as it came. Whatever you can do, sire, do it.' Suppose a man were to come to you from the north, a man loyal and trustworthy, and were to say: 'May it please you to know, sire, that I have come from the northern districts, and that I there saw a great mountain high as the sky moving along, crushing every living thing as it came. Whatever you can do, sire, do it.' Suppose a man were to come to you from the south, a man loyal and trustworthy, and were to say: 'May it please you to know, sire, that I have come from the southern districts, and that I there saw a great mountain high as the sky moving along, crushing every living thing as it came. Whatever you can do, sire, do it.' And you, sire, seized with mighty dread, the destruction of human life so terrible, rebirth as man so hard to obtain, what is there that you could do?" "In such a mighty peril, lord, the destruction of human life so terrible, rebirth as man so hard to obtain, what else could I do save to live righteously and justly and work good and meritorious deeds?" "I tell you, sire, I make known to you, sire: — old age and death come rolling in upon you, sire! Since old age and death are rolling in upon you, sire, what is there that you can do?" "Since old age and death, lord, are rolling in upon me, what else can I do save to live righteously and justly, and to work good and meritorious deeds? Yea, lord, such matters as battles with elephant or horse cavalry, with chariots, with infantry — the business of kings of noble birth and anointed, who are drunk with the intoxication of authority, yield indulgence to their greed for sensuous pleasures, who have won security in their kingdoms and live as conquerors of a wide area of land - these cannot come to pass, there is no scope for these with old age and death rolling in upon me. There are mighty counsellors, lord, in my court, weavers of spells, able by their spells to arrest advancing foes. And there is, lord, at my court an immense gold supply, heaped in vaults and upper floors, enough to enable us to frustrate an attack by financial strategy. These battles of spells and of finance cannot come to pass, there is no scope for them with old age and death rolling in upon me. With old age and death rolling in upon me, what is there that I can do save to live righteously and justly and to work good and meritorious deeds?" "Even so, sire, even so. What else is there that you can do, save to live righteously and justly and to work good and meritorious deeds?" Thus spake the Exalted One, and the Master said: — As when huge mountain crags, piercing the sky, Advance in avalanches on all sides, Crushing the plains east, west, and north and south, So age and death come rolling over all. Noble and brahmin, commoner and serf, None can evade, or play the truant here. Th' impending doom o'erwhelmeth one and all. Here is no place for strife with elephants, Or chariots of war, or infantry, Nay, nor for war of woven spell or curse, Nor may finance avail to win the day. Wherefore let him that hath intelligence And strength of mind, to his own good attend, In Buddha, Norm, and Order place his trust. Who doeth right in deed and word and thought Here winneth praise, and bliss in life to come.

• [ 21 ] Or are overmastered by ( abhibhūtānaṃ, Comy. ).
• [ 22 ] Making them like pounded rape-seed. Comy.
• [ 23 ] In the Taccha-sūkara Jātaka Comy. the king is recommended to procure war-mantras from bhikkhus. What he does get is a 'tip,' full of common sense.
• [ 24 ] The Comy. relates, as the legend of this sutta, that bandits had laid an ambush for the king in the Andha Wood as he went, sometimes with but a small escort, to pay his respects to the Teacher. He was warned in time, and had the wood surrounded, capturing and impaling or crucifying the bandits on either side of the way leading through the wood. The Teacher judged that if the king, who came on red-handed to him, were taxed with the horrid deed, he would become sullen and not countermand anything. Hence the method adopted in this impressive dialogue. It does not fit well, however, and the king would scarcely be referring to the gens d'arme work he had been doing in the wood by such expressions as 'battle* ( hatihi-yuddhāni, etc.) and the rest. Nor does the Comy. tell of any repentant action at the end.

THUS HAVE I HEARD: The Exalted One was once staying at Uruvelā, on the banks of the Nerañjara river, beneath the Goatherds' Banyan, and he had just won full enlightenment. Now he was meditating in solitude, and there arose in his mind this train of thought: "Ah! free am I indeed from that toil so hard to achieve! Ah! well freed am I indeed from that toil so hard to achieve, linked to naught that could bring me good! Steadfast, mindful, well have I arrived at enlightenment." Now Māra the evil one, conscious in his mind of the Exalted One's thought, drew nigh and addressed him in this verse: — "Those penitential tasks abandoning, Whereby the sons of men are purified, The impure fancieth that he is pure, When he hath strayed from path of purity." Then the Exalted One, discerning that this was Māra the evil one, made rejoinder with verses: — "I understood full well how auy rites Austere, aimed at the overthrow of death, Belong to matter's useless for our good. Yea, nothing good they bring along with them, Like oar and rudder in a ship on land But morals, concentration and insight:— The Path to Enlightenment — these were my task; That Path creating and developing, Have I attained the purity supreme. Thou thing of ends, confess thyself laid low!" Then Māra the evil one thought: "The Exalted One knows me! The Blessed One knows me!" and sad and sorrowful he vanished there and then.

• [ 3 ] Reading with the Comy. amaraṇ for aparaṇ: — 'Self-tormenting exercises done to win immortality, the immortality-penance."
• [ 4 ] B. reads the locative dhammani and gives as equivalent a meaning not met with elsewhere: — 'in a forest on dry land' ( araññe thale ). So placed, he says, a vessel might be laden and manned, and the oar pulled and lifted, yet would the effort of the crew not avail to move the boat forward a finger's length. Piyārittaṇ, 'oar-rudder,' may mean collective machinery, or he stern-oar which can be used both to propel and to steer.
• [ 5 ] These are the divisions adopted by B. for his Visuddhi-Magga.
• [ 6 ] I.e. Arahantship. Comy. In A. v, 218 f. the Eightfold Path is called the Ariyan Purging and Catharsis.
• [ 7 ] See III, 1, §4. Lit. 'end-er'; whose seductions lead to ever more dying [and rebirth].

At the same place and on the same occasion, the Exalted One was seated beneath the open sky in the darkness of the night, and the rain was falling drop by drop. Now Māra the evil one, desirous of making the Exalted One feel dread and horror and creeping of the flesh, turned himself into the likeness of a king-elephant and drew near. And his head was like a shaped block of steatite, his tusks were as polished silver, his trunk was like a huge ploughshare. Then the Exalted One, understanding that this was Māra the evil one, addressed him in a verse: — "Long, long hast thou been wandering to and fro Taking on shapes comely or foul to see. Enough of these for thee, thou evil one! Thou thing of ends! confess thyself laid low." Then Māra the evil one thought: "The Exalted One knows me! The Blessed One knows me!" and sad and sorrowful he vanished there and then.

• [ 8 ] Cf. the same idiom in Ud. I, 7; S. iv, 289 f. Lit. the phrase is, 'god makes to touch one by one,' raining being usually alluded to as the [rain] god raining or dropping. Ekam-ekaṇ, in Boethlingk and Roth's Dicty,. is 'continuously,'
• [ 9 ] On this term cf. Rhys Davids, JRAS, 1895, p. 893 f. and L. Feer's response, ib. 1896, 199. Steatite is near enough to the vague kāḷako dark-ish' of the Comy., to fit, that stone being greyish green, or brown.
• [ 10 ] Saṇsāraṇ=saṇsaranto. B. gives alternative explanations of the interval: either from Māra's own sphere to Uruvelā, or during the six years of the Buddha's lonely struggles for light.

At the same season, in the same place, the Exalted One was seated beneath the open sky, in the darkness of the night, and the rain was falling drop by drop. Now Māra the evil one, desirous of making the Exalted One feel dread and horror and creeping of the flesh, mew near to the Exalted One and waxed wondrous in divers visible shapes, beautiful and ugly. Then the Exalted One, understanding that this was Māra the evil one, addressed him in a verse: — "Long, long hast thou been wandering to and fro, Taking on shapes comely or foul to see; Enough of these for thee, thou evil one! Thou thing of ends, confess thyself laid low!" They that in deed, word, thought are well controlled, O Māra, they no subjects are of thine! O Māra, they no pupils are of thee!" Then Māra the evil one thought: "The Exalted One knows me! The Blessed One knows me!" and sad and sorrowful he vanished there and then.

• [ 11 ] Paccagū.

THUS HAVE I HEARD: The Exalted One was once staying near Benares, at Isipatana in the Deer Park. And he there addressed the Brethren, saying:: "Bhikkhus!" "Yes, lord," they responded. And he said: "It is by systematic thought, by systematic right effort, bhikkhus, that I have won supreme emancipation, that I have realized supreme emancipation. Do ye also, bhikkhus, by systematic thought, by systematic right effort, win supreme emancipation, realize supreme emancipation." Then Māra the evil one came into the presence of the Exalted One and spoke to him in a verse: — "Bound art thou in the snares by Māra laid: Snares [of delights] terrestrial or divine — In Māra's bondage liest thou, recluse! Thou hast not won to freedom yet from me." [The Exalted One: —] "Freed am I from the snares by Māra laid — Snares of delights terrestrial or divine. From Māra's bondage have I freedom won. Thou thing of ends, confess thyself laid low." Then Māra the evil one thought: "The Exalted One knows me! The Blessed One knows me!" and sad and sorrowful he vanished there and then.

• [ 12 ] On this park surviving today, see Vin. Texts, i, 90, n. 3.
• [ 13 ] This address occurs in Vin. Texts. i, 1l6.
• [ 14 ] Yoniso.
• [ 15 ] The 'fourfold right ( i.e. supreme or perfect: sammā ) effort' is the systematic prevention and suppression of evil thoughts, the conjuring up and development of goood thoughts. Bud. Psy. Eth., p. 358.
• [ 16 ] The fruition which is Arahantship. Comy.
• [ 17 ] Kāmaguṇa-sankhātā. Comy.

On another occasion at the same place, the Exalted One thus addressed the brethren: — "I am freed, bhikkhus, from all snares both celestial and human. Ye also, bhikkhus, are freed from all snares both celestial and human. Fare ye, bhikkhus, in a round that may be for the good of the many, for the happiness of the many, for love toward the world, for the advantage, the good, the happiness of gods and men. Let not two take the same course. Teach ye, bhikkhus, the Norm that is beneficent at the beginning, in the middle, at the end. Reveal ye the holy life, entirely perfected and purified both in its spirit and in its form. There are beings whose eyes are scarcely dimmed by dust of defilement. They perish because they hear not the Norm. They will become such as know the Norm. I too, bhikkhus, will go hence, even to Uruvelā to the township of Senā." Then Māra the evil one came into the presence of the Exalted One and spoke to him by a verse: — "Thou'rt bound by every snare that doth beset, — Snares of delights terrestrial or divine. In mighty bondage art thou bound, recluse! Thou hast not won to freedom yet from me." [The Exalted One: —] "Freed am I from all snares that do beset, — Snares of delights terrestrial or divine. From mighty bondage have I freedom won. Thou thing of ends, confess thyself laid low." Then Māra the evil one thought: "The Exalted One knows me! The Blessed One knows me!" and sad and sorrowful he vanished there and then.

• [ 18 ] See Vin. Texts, i,112 f.
• [ 19 ] A tour of systematic progress, walking at most one yojana a day. Comy.
• [ 20 ] On the interesting applications of this word: anukampati, lit. 'vibrating after or toward,' and usually rendered 'compsssion,' see Encyc. Religion and Ethics, art: 'L OVE ' (Buddhist).
• [ 21 ] Lit. 'let not two by one.' B. explains this elliptical phrase as ekamaggena dve janā mā agamattha, evaṃ hi gatesu ekasmiṃ dhammaṃ desente, ekena tuṇhibhūtena thātabbaṃ hoti: 'Let not two persons adopt the same procedure, thus, in their goings, one teaching while the other keeps silence is to be instituted' — reminding us of the first mission of SS. Paul and Barnabas.
• [ 22 ] Cf. Dialogues, ii, 32.
• [ 23 ] B. does not hold ( cf. Vin. Texts, loc. cit.) that this place should read Senāni-nigama. He gives alternative explanations: either it was paṭhamakappikānaṃ senāya niviṭṭhokāse patiṭṭhitagāmo, or it was a township belonging to Senā, father of Sujātā (see Bud. Birth Stories, p.91). There, however, as in the text of the Jātaka Comy. the only reading given for the father's name is Senāni.

THUS HAVE I HEARD: The Exalted One was once staying at Rājagaha, in the Bamboo Grove at the Squirrels' Feeding-ground. Now the Exalted One at that time was seated beneath the open sky, in the darkness of the night, and the rain was falling drop by drop. Then Māra the evil one, desirous of making him feel dread and horror and creeping of the flesh, assumed the mighty appearance of a king of the snakes and came into the presence of the Exalted One. His body was like a boat [hewn out] of one tree-trunk; his hood was like a distiller's woven tray; his eyes became like brazen dishes of Kosala; his tongue darted from his mouth like the forked lightnings' dart when god is thundering; the sound of his breathing in and out was as the sound of the puffing of a smith's bellows. But the Exalted One, understanding that this was Māra the evil one, addressed him in verses: — "O well is him, the self-restrained sage, Whose haunts are homes of empty loneliness! There let him fare who hath relinquished all. Men of his stamp such life in sooth beseems. Many the creatures roaming in the wild, Many the things begetting fear and dread, Yea, many gadflies, many deadly snakes. Yet never there the calm and mighty sage, Resting in lodge of loneliness remote, Shall move a [muscle, lift a] hair from dread. Yea, [winds] may crack the sky and shake the earth, Yea, all that lives may strive to terrify, Yea, they may brandish dart against his breast — For springs of life Buddhas no shelter make." Then Māra the evil one thought: "The Exalted One knows me! The Blessed One knows me!" and sad and sorrowful he vanished there and then.

• [ 24 ] See above, § 2. n. 1.
• [ 25 ] The mat for spreading meal (crushed grain) used by distillers.' Comy. Cf. M. i, 228. The meal ( piṭṭhaṃ ) would be malt or, for arrack, rice. Shallow baskets or trays similar in shape to the cobra's hood were still in use in the 19th century in Ceylon.
• [ 26 ] 'Like the banqueting dishes used by the kings of Kosala.' Comy. The phrase suggests rather a special Kosalan handicraft.
• [ 27 ] The Comy. paraphrases seyyo by seyyatthāya .
• [ 28 ] Roving creatures such as lions, tigers, etc.' Comy.
• [ 29 ] Intelligent sources of dread, as the foregoing, or unintelligent (inanimate) objects, such as tree-stumps, or white ant-heaps suggesting, in the dusk, goblins, or festooned, serpent-like creepers.' Comy.
• [ 30 ] Upadhi, here paraphrased by B. as the five khandhas (factors of the living person). Cf. p. 9, n. 6, and below, § 8.

On another occasion, at the same place, when the Exalted One had walked about for a great part of the night, he washed his feet, entered his cell, and took the lion's lying posture on his right side, placing one foot above the other, considering, mindful and deliberate, the idea of rising up again. Then Māra the evil one approached and came into his presence, addressing him in this verse: — "What! dost thou sleep? Now wherefore sleepest thou? What! would'st thou like a worthless hireling sleep? Deeming the house is empty dost thou sleep? What! when the sun is risen would'st thou sleep?" [The Exalted One: —] "When craving with her nets and venom-drugs No-whither can seduce, when every base Of rebilth is abolished utterly, The man of intellect thus wakened sleeps — With him, 0 Māra, what hast thou to do?"

• [ 31 ] The body of a Buddha needs no cleansing; dirt slips off it as water off a bird's feathers. But he did not neglect human duties, lest it should be said he was not a man.' Comy.
• [ 32 ] Cf. I, 4, § 8.
• [ 33 ] Kasmā nu suppasi? Comy.
• [ 34 ] The Comy. reads dubbhago: 'met with ill hap, as though dead or senseless.' We follow Windisch in reading dubbhato, which is so congruous with the context.
• [ 35 ] = Dhp. 180; cf. Pss. of the Brethren, 213, n. 3. Netave.*
• [ 36 ] Buddho (i.e. enlightened, but lit. awakened).
• [ 37 ] 'Who art as unable to find footing here as a little fly on hot gruel.' Comy.

THUS HAVE I HEARD: The Exalted One was once staying at Sāvatthī, in the Jeta Grove, Anāthapiṇṃika's Park. Now Māra the evil one came into his presence and pronounced this verse before him: — "Parent of sons in his sons is glad, and glad is the swain in his herds of kine. Gladness ariseth through life renewed, and no man is gladdened at life's decline." [The Exalted One: —] "Parent of many sons doth mourn, and mourneth the swain through his herds of kine. Mourning ariseth through life renewed, and saddened is no man at life's decline."

• [ 38 ] First occurs in I, 2, § 2.
• [ 39 ] Cf. ibid, n. 6.

THUS HAVE I HEARD: The Exalted One was once staying at Rājagaha, in the Bamboo Grove at the Squirrels' Feeding-ground. And there he exorted the brethren: "Bhikkhus!" "Yes, lord," they responded, and the Exalted One said: — "Brief, bhikkhus, is the life of men — a matter of flitting hence, having its sequel elsewhere. To be wrought is the good; to be lived is the holy life. To him that is born there is no not-dying. He bhikkhus, who lives long, lives but a hundred years or but a little longer." Then Māra the evil one drew nigh to the Exalted One and addressed him in verse: — "Long time have sons of men on earth to live. Let the good man herein no trouble take. As babe with milk replete, so let him act. There is no present coming on of death." [The Exalted One: —] "Brief time have sons of men on earth to live. Let the good man herein much trouble take. Acting as were his turban all a-blaze. There is no man to whom death cometh not."

• [ 40 ] Cf. S. ii, 94
• [ 41 ] Hīḷe, -yya. Cf. JPTS, 1906-7, p. 167; in popular idiom: 'not fash himself.'
• [ 42 ] Lit. 'as a milk-drunk one.' Comy. : 'Just as a baby lying on its back, after drinking milk, in soft blankets, falls asleep as if seaseless, so let the good man not think whether life be short or long.'
• [ 43 ] Cf. I, 3, § 1.
• [ 44 ] Lit. 'There is no not coming on of death.'

On another occasion, at the same place, when the Exalted One had addressed the brethren in the same words, Māra. the evil one approabhed again and pronounced this verse before him: — "The days, the nights pass on unceasingly; Nor doth our life break up and come to naught. Around us whirls our mortals' term of years, As round the axle whirls the tyre of wheel." [The Exalted One: —] "The days, the nights pass on until they cease. So doth our life break up and come to naught. Withers our mortals' term of years and dries, As water of the rains in little rills." Then Māra the evil one thought: "The Exalted One knows me! The Blessed One knows me!" and sad and sorrowful he vanished there and then.

The Exalted One was once staying at Rājagaha, on the hill of Vulture's Peak. And on that occasion he was seated in the darkness of the night under the open sky, while god rained drop by drop. Now Māra the evil one, ddesirous of making him feel dread and terror and creeping of the flesh, drew nigh to him, and there, not far from the Exalted One, he sent many huge rocks crashing down. Then the Exalted One, understanding that this was Māra, addressed him in a verse: — "Thou there! could'st slake the whole of Vulture's Peak from top to base, no movement would there be In Buddhas whose is perfect liberty." Then Māra the evil one thought: "The Exalted One knows me! The Blessed One knows me!" and sad and sorrowful he vanished there and then.

• [ 45 ] Comy.: 'Standing on the crest of the hill, he hurled. The rocks fell incessantly, crashing against each other.' The Burm. authority in the JPTS ed. (Bib. Nat. MS.) omits the doubled mahante — probably a genuine old double, referring either to size or to repetition.

The Exalted One was once staying at Sāvatthī, in the Jeta Grove, Anāthapiṇṃika's Park. And he was teaching the Norm surrounded by a great congregation. Then Māra the evil one thought: "This recluse, Gotama, is teaching the Norm surrounded by a great congregation. What if I were now to draw near to darken their understanding?" Then he drew near to the Exalted One and addressed him by a verse: — "How now! why like a lion dost thou roar, So confident before thine audience? Lo! here for thee a rival wrestler stands. Dost deem that thou hast overthrown us all?" [The Exalted One: —] "Nay then, great heroes take delight to feel Just confidence before their audience. Tathāgatas have won the [tenfold] power, And crossed the flood where all the world sticks fast." Then Māra the evil one thought: "The Exalted One knows me! The Blessed One knows me!" and sad and sorrowful he vanished there and then.

• [ 46 ] Lit. 'for work of blinding.' Comy.: 'from desire to destroy the congregation's eye of insight, i.e. among those who had attained any of the Paths of Fruitions.' Cf. Ssk. vicak.su, perplexed.'
• [ 47 ] On this figure see Pss. (Sisters), pp. 136, 140.
• [ 48 ] Cf. Jātaka, iii, 342 (mistranslated); Milinda, 21, 105.
• [ 49 ] These ten are enumerated, M. i, 69 f.; Points of Controversy, 140, §§ 3-12, and elsewhere, e.g., A. v, 33 f.
• [ 50 ] Cf. I. 1, § 1.

The Exalted One was once starying at Rājagaha, in the Maddakucchi, at the Deer-preserve. Now at that time his foot was injured by a splinter. Sorely indeed did the Exalted One feel it, grievous the pains he suffered in the body, keen and sharp, acute, distressing and unwelcome. Them in sooth he bore, mindful and deliberate, nor was he cast down. Now Māra the evil one drew nigh to the Exalted One and addressed him in a verse: — "What? liest thou mentally dull and vacuous? Or art thou mazed over thy coming discourse? Do not affairs divers and many await thee? Biding aloof here in a resting-place lonely, With sleepy face why on this wise dost slumber?" [The Exalted One: —] "Here lie I not mentally dull and vacuous, Nor am I mazed brooding on future discourse. My aim is won, nor have I any troubles. I lie at rest filled with love for all things. E'en when, by dart pierced in the breast, men suffer Throbbing, throbbing heart-pulse, they wounded win sleep. Why should not I sleep who am no more wounded? In vigil care-free, without fear I slumber. Nor nights nor days stir up regrets within me. Nor harm I see in the whole world impending, Hence may I sleep fillèd with love for all things." Then Māra the evil one thought: "The Exalted One knows me! The Blessed One knows me!" and sad and sorrowful he vanished there and then.

• [ 51 ] See 1. 4, § 8.
• [ 52 ] Kaveyya-matto. On this curious term see Pss. (Brethren), p. 406, n. 4. Comy. :' or thinking on that on which thou hast to discourse, and mazed (dazed, drunken, crazy: matto can be any of these) because of what thou hast to do? Thus we have the alternative of a mind inert and empty, and a mind congested with matter and exercise.
• [ 53 ] Cf. A. iii. 59, 62.

The Exalted One was once staying among the Kosalese at the brahmin village of Ekasālā. And on that occasion he was teaching the Norm, surrounded by a great congregation of the laity. Now Māra the evil one thought: "That recluse, Gotama, is teaching the Norm surrounded by a great congregation of the laity. What if I were to draw near and act so as to darken their intelligence?" So he drew nigh to the presence of theExalted One and addressed him in a verse: — "Not suitable for thee is this, that thou Should'st teach another. Have a care, lest thou In such a practice art not left to hang Strung 'twixt supporters' zeal, opposer's ire." [The Exalted One: — ] "Love and compassion doth th'enlightened feel Towards another when he teacheth him. From zeal of partisan, opposers' ire Unloosed and freed is a Tathāgata." Then Māra the evil one thought: "The Exalted One knows me! The Blessed One knows me!" and sad and sorrowful he vanished there and then.

• [ 54 ] A village not mentioned elsewhere.
• [ 55 ] Lit. "do not sink ( Comy.: hang, laggi ) down between supports and oppositions, i.e. between the passion and the antipathy of opponents,' adds B.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, in the Jeta Grove, Anāthapiṇṃika's Park. Then Māra the evil one drew nigh to the Exalted One and addressed him in a verse: — "The tale of sense-impressions is a snare That weaves its fetters to and fro in air. Here have I chains wherewith to fetter thee. Recluse, thou shalt' not yet escape from me." [The Exalted One: —] "Sights, sounds and tastes, odours, and things to touch, Bringing delights to mind of man — for such All wish, all will, for me, is past and gone. Thou thing of ends, confess thyself o'erthrown!" Then Māra the evil one thought: "The Exalted One knows me! The Blessed One knows me! and sad and sorrowful he vanished there and then.

• [ 57 ] Presumably inadvertently omitted in PTS. ed.
• [ 58 ] It is exceptional to find tastes put before odours in the strict procedure of Buddhist psychology. The Burm. MS. corrects it here, but not in IV. 2, § 7.

On one occasion, at Sāvatthī, the Exalted One was instructing, enlightening, inciting and inspiring the brethren by a sermon on the five aggregates whereby we grasp at the things of life. And the brethren with their whole mind applied, attentive and intent, listened with rapt hearing to the Norm. Then it occaned to Māra the evil one: "This recluse, Gotama, is instructing, enlightening, inciting and inspiring the brethren by a sermon on the five aggregates wherby we grasp at the things of life. And the brethren with their whole mind applied, attentive intent, are listening with rapt hearing to the Norm. What if I were now to draw near and act so as to darken their intelligence?" Now on that occasion a great many bowls had been placed in the open air [to dry]. And Māra the evil one, assuming the shape of a bullock, went towards these bowls. Then one brother called to another: "Brother, brother, that bullock may break the bowls!" And when he had so said, the Exalted One said to him: "That is no bullock, bhikkhu. It is Māra the evil one, who has come to try to darken your understanding." And the Exalted One, having understood that this was Māra, addressed the evil one in a verse: — The body's shape, all that we feel, perceive, And know by sense:, and whatso will hath planned: — This congeries — whoso doth know it well; That 't is not I, that 't is not Mine — he thus Breaks from its charm. Him thus dispassionate, The self at peace, all fetters left behind, Him, though they hunting seek in every sphere Of life, the hosts of Māra ne'er will find Then Māra the evil one thought: "The Exalted One knows me! The Blessed One knows me!" and sad and sorrowful he vanished there and then.

• [ 59 ] In this recurrent group of verbs ( e.g. Dialogues, ii, 36, 105, etc.) the Comy. parallels the second by gaṇhāpeti, the third by samādānamhi ussāhaṃ janeti, the fourth by paṭividdha-guṇena vodāpeti, jotāpeti. Thus B. does not connect the last, etymologically or otherwise, with sampraharsayati, to gladden, as Childers does ( Dicty. s.v. ), but with purifying and illuminating.
• [ 60 ] Upādāya, lit. having grasped: ādiyitvā ... dassento. Comy.
• [ 61 ] Another Sutta-formula. Cf. D. ii, 204; A. ii, 116.
• [ 62 ] So Vin. Texts, iii, 84 ( Cv., v, 9, 3)
• [ 63 ] 'The fourth aggregate' ( sankhārā ). Comy. Thus it adds, the two lines give all the five factors of the 'person.'
• [ 64 ] Khemībhūtaṇ attabhāvaṇ. Comy.
• [ 65 ] Cf. M. i, 140. Anvesaṇ = pariyesamānā. Comy.

The Exalted One was once staying at Vesālī, in the Great Grove, at the Gabled Hall. Now on that occasion he was instructing, enlightening, inciting, and inspiring the brethren by a sermon on the six spheres of contact. And the brethren with their whole mind applied, attentive and intent, listened with rapt hearing to the Norm. Then it occurred to Māra the evil one: "This recluse Gotama is instructing, enlightening, inciting, and inspiring the brethren by a sermon on the six spheres of contact. And the brethren with their whole mind applied, attentive and intent, are listening with rapt hearing to the Norm. What if I were now to draw near and act so as to darken their intelligence?" So Māra the evil one drew near, and when he was not far from the Exalted One, he made a mighty, fearful, terrible noise, so that men would think the very earth was splitting open. Then one brother called to another: "Brother, brother, I do think the earth is splitting open beneath us!" And when he had so said, the Exalted One said to him: "Nay, bhikkhu, this is not the earth splitting open. This is Māra the evil one come to act so as to darken your understanding." And knowing it was so, the Exalted One addressed Māra the evil one by a verse: — "Sights, sounds, and tastes and smells and tangibles, Yea, all impressions and ideas thereof: — These are the direful bait that draws the world; Herein the world infatuated lies. All this if he get past and leave behind, The Buddha's follower, with heedful mind, Passing beyond the range of Māra's might, Like the high sun, doth fill the world with light." Then Māra the evil one thought: "The Exalted One knows me! The Blessed One knows me!" and sad and sorrowful he vanished there and then.

• [ 66 ] Namely, by way of sensations.
• [ 67 ] A phrase repeated below, IV, 3, § 2.
• [ 68 ] Cf. above, IV, 2, § 5, n. 3.
• [ 69 ] Dhammā, the mental percepts and images constructed out of different sensations, cover this line's meaning.

The Exalted One was once staying among the Magadhese at the brahmin village of Pañca-sālā (Five Sāl-trees). Now on that occasion the young folks' festival of sending gifts to each other was taking place. And the Exalted One dressing himself in the early morning and taking his robe and bowl went into Pañca-sālā for alms. Then Māra the evil one entered into the brahmin householders of Pañca-sālā, inspiring them: "Suffer not Gotama the recluse to receive alms." Then the Exalted One even as with washen bowl he entered Pañca-sālā for alms, so with washen bowl came he hack again. And Māra the evil one drew nigh and said to the Exalted One: — "Hast thou too, recluse, gotten alms?" "Hast thou, evil one, so done that I should get none?" "Wherefore let, lord, the Exalted One enter Pañca-sālā village a second time, and I will so do that he shall get alms.". [The Exalted One: — ] "Māra hath generated evil force, In seeking the Tathāgata to assail. What! dost thou fancy, O thou evil one, That evil wrought 'gainst me beareth no fruit? But we, behold! in very bliss we live, To whom belongeth not a single thing. Eaters of rapture shall we now become, Like gods self-luminous in Radiant sphere." Then Māra the evil one thought: "The Exalted One knows me! The Blessed One knows me!" and sad and sorrowful he vanished there and then.

• [ 70 ] This village and episode, the latter more briefly told than in our Comy., occur in Dhp. Comy., iii, 257. This festival, to judge by both accounts, was a kind of St. Valentine's Day. Clansmen's daughters, arrayed in their best, held a parade, the youths having also foregathered, and presents, or at least flowers, were presented. Festival-cakes were also handed about, and Māra foreseeing much offering of these to the Buddha, and much profit accruing to the '500 maidens' at the sports, should he discourse, thwarted this. The Buddha, adds B., could have foreseen the fruitlessness of his quest, had it not been unbecoming for a Buddha to have considered beforehand the chances of his obtaining food on a given round.
• [ 71 ] Anvāviṭṭha.
• [ 72 ] A ruse to inspire insult and injury on the top of neglect. The Buddha, knowing that he lied, and that he would suffer the penalty of a split head ( cf. Dialogues, i, 116, n. 3 ), out of mercy did not consent. Comy.
• [ 73 ] The fruit was purgatory immediately after death. Points of Controversy, 340, 343. 'Evil force,' lit. 'demerit.' Māra was not immortal, though some one was always Māra. One is tempted to see B. smiling over this, so obvious is it that the villagers would have sorely needed the mercy, had the ruse succeeded. Yet as instigated, they might have come off lightly. Cf. op. cit. 274 f. The second stanza occurs Dhp. 200; Jātaka, vi, 54.
• [ 74 ] Compendium, 138, n. 4.

On one occasion, while he was staying at Sāvatthī, the Exalted One was instructing, enlightening, inciting, and inspiring the brethren by a sermon relating to Nibbāna. And the brethren, with their whole mind applied, attentive and intent, listened with rapt hearing to the Exalted One. Then it occurred to Māra the evil one: "This recluse Gotama is instructing, enlightening, inciting, and inspiring the brethren by a sermon relating to Nibbāna. What if I were now to draw near and act so as to darken their intelligence?" So Māra the evil one, taking the shape of a peasant, bearing a mighty plough on his shoulder, and holding an ox-goad in his hand, his hair dishevelled, his raiment hempen, his feet spattered with mud, drew near to the Exalted One and said: — "And thou, recluse, hast thou seen my oxen?" "But what hast thou, evil one, to do with oxen?" "Mine only, recluse, is the eye and its objects, mine is the field of consciousness of the eye's contact: — whither, recluse, wilt thou go to escape from me? "Mine only, recluse, is the ear and its sounds, mine is the field of consciousness of the ear's contact: — whither, recluse, wilt thou go to escape from me? "Mine only, recluse, is the nose and its odours, mine is the field of consciousness of the nose's contact: — whither, recluse, wilt thou go to escape from me? "Mine only, recluse, is the tongue and its tastes, mine is the field of consciousness of the tongue's contact: — whither, recluse, wilt thou go to escape from me? "Mine only, recluse, is the body and its touched things, mine is the field of consciousness of the body's contact: — whither, recluse, wilt thou go to escape from me? Mine only, recluse, is the mind and its impressions, mine is the field of consciousness of mental contact — whither, recluse, wilt thou go to escape from me?" 'Thine only, O evil one, is the eye and its objects and the filed of consciousness of the eye's contact. "But where, O evil one, eye is not, nor object, nor field of consciousness of the eye's contact, there, O evil one, is no waygate for thee. Thine only, O evil one, is the ear and its sounds and the filed of consciousness of the ear's contact. "But where, O evil one, ear is not, nor sounds, nor field of consciousness of the ear's contact, there, O evil one, is no waygate for thee. Thine only, O evil one, is the nose and its odours and the filed of consciousness of the nose's contact. "But where, O evil one, nose is not, nor odours, nor field of consciousness of the nose's contact, there, O evil one, is no waygate for thee. Thine only, O evil one, is the tongue and its tastes and the filed of consciousness of the tongue's contact. "But where, O evil one, tongue is not, nor tastes, nor field of consciousness of the tongue's contact, there, O evil one, is no waygate for thee. Thine only, O evil one, is the body and its touched things and the filed of consciousness of the body's contact. "But where, O evil one, body is not, nor touched things, nor field of consciousness of the body's contact, there, O evil one, is no waygate for thee. Thine only, O evil one, is the mind and its impressions and the filed of consciousness of the mind's contact. "But where, O evil one, mind is not, nor impressions, nor field of consciousness of the mind's contact, there, O evil one, is no waygate for thee." [Māra: —] "Things about which men say: this, that, is mine! — The folk who tell you: this or that is mine! — If thou'st a mind to care for those and these, Thou wilt not, O recluse, escape from me." [The Exalted One: — ] "Those things whereof they speak: they're not for me. The folk who speak: one of them am not I Do thou learn this, O evil one, and know: Thou wilt not see even the way I go!" Then Māra the evil one thought: "The Exalted One knows me! The Blessed One knows me!" and sad and sorrowful he vanished there and then.

• [ 75 ] Windisch here seems needlessly diffident. The dishevelment is described in amusing detail by B.
• [ 76 ] The sudden conversion of the peasant, so graphically portrayed as such, into an exponent of religious psychology gives a piquant interest. The point lies in the antithesis between the irruption of the cares of this life — the result of worldly desires, possessions, ownership — and the calm and supramundane atmosphere of the discourse on Nibbāna the extinction of all such cares and desires. Māra's exordium had failed before it was uttered. The Buddha had no eyes for things owned, else Māra had retained some hold on him.
• [ 77 ] Mano....
• [ 78 ] 'The way for me in relation to rebirth ordestiny and so forth.' Comy. Cf. Pss. of the Brrethren, ver. 92, n.1

The Exalted One was once staying among the Kosalese in the Himālaya regions, dwelling in a leaf-hut. Now as the Exalted One was meditating in privacy, this thought arose in his heart: — "Is it possible to exercise governance without smiting nor letting other slay, without conquering nor causing others to conquer, without sorrowing nor making others sorrow — righteously?" Then Māra the evil one, discerning what was in the mind of the Exalted One, drew near to him, and said: "Let the Exalted One, lord, exercise governance, let the Blessed One rule without smiting nor letting others slay, without conquering nor causing others to conquer, without sorrowing nor making others sorrow, and therewithal ruling righteously." "Now what, 0 evil one, hast thou in view, that thou speakest thus to me: 'Let the Exalted One exercise governance! Let the Blessed One rule righteously?'" "Lord, the four stages to potency have by the Exalted One been developed, repeatedly practised, made a vehicle, established, persevered in, persisted in, well applied. Thus if the Exalted One were to wish the Himālaya, king of the mountains, to be gold, he might determine it to be so, and the mountain would become a mass of gold." [The Exalted One: —] "And were the mountain all of shimmering gold, Not e'en twice reckoned would it be enough For one man's wants. This let us learn To know, and shape our lives accordingly. He that hath suffering seen, and whence its source, — How should that man to sense-desires incline? If he but understand rebirth's substrate And know: here hangs the world bound fast alway, He fain must work the bonds to eliminate." Then Māra the evil one thought: "The Exalted One knows me! The Blessed One knows me!" and sad and sorrowful he vanished there and then.

• [ 79 ] The Exalted One was thinking compassionately of those suffering from the cruelty of rulers. Māra's plan was to make him absorbed in the fascination of exercising power. Comy. Cf. S. Luke iv, 5-8.
• [ 80 ] See I. 2, § 2, n. 6.
• [ 81 ] Lit. 'this is the world's bond' ( sango ). Lagganan etaṇ. Comy.

THUS HAVE I HEARD: The Exalted One was once staying among the Sākyans, at Silāvatī. Now on that occasion very many of the brethren were living near the Exalted One in zealous, ardent and strenuous study. Then Māra the evil one, assuming the shape of a brahmin, with a great matted topknot, clad in a whole antelope skin, aged and bent like the rafters of a roof, with wheezing breath and holding a staff of udumbara-wood, drew near to those brethren and said to them: "Your reverences are young to have left the world, blackhaired lads that ye are, blessed with the luck of youth, without in your early prime having had the fun that belongs to natural desires. Enjoy, gentlemen, the pleasures of your kind. Do not, abandoning the things of this life, run after matters involving time!" "Nay, brahmin, we have not abandoned the things of this life to run after matters involving time. It is matters of time, brahmin, that we have abandoned, who are running after things of this life. Yea, brahmin, matters of time are natural desires, hath the Exalted One said, full of sorrow and despair; that way lies abundant disaster. But this doctrine is concerned with things of this life, and is not a matter of time; it bids a man to come and behold, it guides him on and away, and should be known by the wise, as a personal experience." When they had thus spoken Māra the evil one departed, wagging his sunken head his tongue lolling about, a three-branched frown standing out on his brow, and he leaning upon his staff. Then those brethren sought the Exalted One, and entering his presence, saluted, sat down at one side and told him what had happened and what had been said. "Bhikkhus, that was no brahmin; that was Māra the evil one come to act so as to darken your understanding." Then the Exalted One, understanding the matter, in that hour uttered this verse: — He that hath suffering seen and whence its source — How should that man to sense-desires incline? If he but understand rebirth's substrate And know: here hangs the world bound fast always, He fain must work the bonds to eliminate.

• [ 82 ] Jaṭaṇḍuva.
• [ 83 ] Sa-khuraṇ: 'the hoofs left on.' Comy. Cf. Windisch in loco; Vin. Texts, ii, 247.
• [ 84 ] Translated 'snoring' in Jātaka, i, 160; stertorous breathing.
• [ 85 ] Cf. the brahmin injunction, Laws of Manu, SBE. 198: 'When a man sees himself wrinkled and white, ... then let him resort to the forest ... the dialogue verbatim occurs above, I, 2, § 10. In the text supply kāmā before vuttā .
• [ 86 ] Comy. : 'knocking his chin on his chest.'
• [ 87 ] Comy. : 'up and down and from side to side.'
• [ 88 ] See preceding Sutta.

The Exalted One was once among the Sakyas at Silāvatī. Now on that occasion the venerable Samiddhi was living near the Exalted One in zealous, ardent, and strenuous study, and as he was meditating in privacy, this thought arose in his heart: "0 what a gain is mine! 0 what a great gain is mine in having for my Master an Arahant who is a Buddha Supreme! 0 what a gain is mine, 0 what a great gain is mine in having taken orders in a religious discipline that is so well prescribed! 0 what a gain is mine, 0 what a great gain is mine in having fellow-disciples who are virtaous and noble." Then Māra the evil one, discerning the thoughts that were in the mind of the venerable Samiddhi, drew near, and when he was close to him made a tremendous noise, appalling and terrible, so that you would think the very earth were splitting open. And the venerable Samiddhi sought the Exalted One, and entering his presence saluted him and sat down at one side. And he told the Exalted One of what he had been thinking and what had befallen him. "That was no splitting of earth, Samiddhi. That was Māra the evil one come to try to darken your understanding. Do you go, Samiddhi, to that same place and abide in zealous, ardent and strenuous study." "Yea, lord!" replied Samiddhi, and rising he saluted the Exalted One, passing round by the right, and departed. And in that same place he abode in zealous, ardent and strenuous study, and the same thoughts arose in him. And Māra, discerning his thoughts, came a second time and made a noise so that you would think the very earth was splitting open. But the venerable Samiddhi understanding that this was Māra the evil one, addressed him in a verse: — "In trust and hope forth from my home I came Into the homeless life. And there have I Learnt mindfulness and insight, and my mind Is tempered well. Make thou whatever shows Thou wilt, me canst thou never terrify." Then Māra the evil one thought, "He knows me, the brother Samiddhi!" and sad and sorrowful he vanished there and then.

• [ 89 ] The disturbing of Samiddhi is also narrated in the Theragātha Comy. ( Pss. of the Brethren, p. 51) on verse 46. But by a commentarial confusion, the locality in that work is called the Tapodā Park, the scene of another disturbing of this young friar. See above, I, 2, § 10.
• [ 90 ] The text should read kalyāṇadhammā. Sabrahmacaāriyo May be an oversight for sabrahmacārino — so the Comy. : sabmhmacārīnañ ca laddhattā. But for anomalous forms of this word see Ed. Müller, Pali Grammar, p. 81.
• [ 91 ] Cf. above, IV, 2, § 7.
• [ 92 ] The Theragāthā version reads vuḍḍhā, 'grown,' not buddhā, as here. B. paraphrases the latter by ñātā, i.e. the French connus, come-to-be-known, or learnt.

The Exalted One was once staying at Rājagaha, in the Bamboo Grove, at the Squirrels' Feeding-ground. And on that occasion the venerable Godhika was staying at Black Rock, on the slopes of Seers' Hill. And he, abiding in zealous, ardent and strenuous study, touched temporary emancipation of mind, and then fell away therefrom. And this befel him a second, and yet a third time, yea, even six times. Then he thought: "Up to six times have I fallen away from temporary emancipation of mind. What if I were now to use the knife?" Now Māra the evil one, discerning in thought the thoughts of the venerable Godhika's mind, sought out the Exalted One and in his presence addressed him in verse:— "O mighty hero, 0 thou passing wise, Radiant in fame and mystic potency, Who hast transcended all we hate and fear: Lo! at thy feet, 0 seer, I worship thee. Behold, 0 mighty hero, how thy follower Is fain to die and thinketh upon death, O thou that art the conqueror of death. Him do thou, seat of glory! hold in check. For how, Exalted Lord, may one among Thy followers, devoted to the Rule, As undergraduate set term to life, With mind, 0 thou renowned throughout the land, That hath not yet attained [the final goal]?" But just then the venerable Godkika laid hands upon the knife. Then the Exalted One discerning that this was Māra the evil one who spoke, addressed him in a verse: — "Ay, thus the strong in mind do go to work. No longing have they after living on, Craving and root of craving tearing out, Hath Godhika passed utterly away." And the Exalted One addressed the brethren: "Let us go, bhikkhus, to Black Rock on the slope of Seers' Hill, where Godhika of the clansmen hath taken his own life." "Yea, lord," said the brethren assenting. So they went thither. And the Exalted One saw the venerable Godhika afar lying [supine] on his couch with his shoulders twisted round. But just then a smokiness, a murkiness was going toward the east, was going toward the west, was going toward the north, was going toward the south, was going aloft, was going downward, was going toward intervening points. Then the Exalted One admonished the brethren: "Do ye not see, bhikkhus, that smokiness, that murkiness going east, west, north, south, aloft, downward and in between?" "Yes, lord." "That, bhikkhus, is Māra the evil one, who is seeking everywhere for the consciousness of Godhika of the clansmen. 'Where,' he is thinking, 'hath Godhika's consciousness been reinstated?' But Godhika of the clansmen, bhikkhus, with a consciousness not reinstated hath utterly ceased to live." Then Māra the evil one holding a vilva-wood lyre of golden colour drew nigh to the Exalted One and addressed him in verses: — "Aloft, below, and back and forth I seek The quarters four and in between in vain. I find not. Whither gone is Godhika?" [The Exalted One: — ] "He strong in purpose and in steadfastness, In contemplation rapt, to rapture given, In loving self-devotion day and night, Void of all hankering after life itself: Now hath he overthrown the hosts of death, Now cometh he no more again to birth; Craving and root of craving tearing out, Hath Godhika passed utterly away." But he, grief-smitten, let the lyre slide down From hollow of his arm, and there and then The gloomy demon vanished quite away.

• [ 93 ] Isi-gili-passa, one of the group of hills above Rājagaha, whence the other crests could be seen: Vulture's Peak, Vebhāra, Paṇḍava, Vepulla ( M. iii, 68 f. ). A resort of the Order ( Vin. Tezts, iii, 7; below, VIII, 9, § 10; Dialogues, ii, 123 ).
• [ 94 ] Comy. : paṭilabhi.
• [ 95 ] The text has samādhikañ, the Comy. sāmāyikaṇ, and defines it thus: [emancipation in which] one is emancipated from opposing things in one intense moment ( appitappitakkhaṇe ), and is intent on ( adhimuccati ) the mental object, is a mundane accomplishment ( lokiyasamāpatti ), called sāmāyika cetovimutti. No other passage has been found as yet, where sāmādhika occurs as unmistakably referring to samādhi, but in the Dhp. Comy. account of the legend (i, 431), the form is samādhikā, and this term, in the Jātaka Comy., ii, 383, is analysed as sama-adhikāni . Cf. D. ii, 151; Jāt. iv, 31; Watters: 'On Yuan Chwâng,' ii, 33. In the Kathā-vatthu Comy., 35 ( Points of Controversy, 64, n. 3), the Mandein Pitaka Press ed. reads, for sāmādhikāya, sāmayikāya . The context there connects the word with the a-samaya-vimutta of A. v, 336, and P.P., p. 11.
• [ 96 ] Comy. : 'Why did he fall away six times? Because of an internal ailment affecting wind, bile, and phlegm. Hereby he was unable to attain the requisite conditions for samādhi, and fell away after the momentary ecstasy.' (In one Burmese MS. he attains seven times.)
• [ 97 ] The idiom for this form of suicide. Cf. Pss. of the Brethren, p. 214. B. states that Godhika cut his 'throat-tube,' but so checked the final agony as to attain Arahantship, and so, becoming samasīsī ( cf. PP. Comy., JPTS., 1913-14, 186), ended life.
• [ 98 ] He discerned that Godhika, careless as to body and life, would swiftly become Amhant. Comy.
• [ 99 ] Paraphrased by ānubhāva-dhara.
• [ 100 ] Suta=vissuta. Comy.
• [ 101 ] See I, 3, § 9; and Pss. of the Sisters, ver. 15, 18. Abbuyha= uppāṭetvā. Comy.
• [ 102 ] This Black-rock suicide legend has undergone bifurcation. In S. iii, 123 f., Vakkali is the suicide, his act being directly due to incurable disease.
• [ 103 ] Windisch's rendering of khandha not by shoulder but by 'aggregate,' is strained. The Commentaries do good service in revealing the simplicity of those older narratives, e.g. 'though lying on his back to kill himself, he died with at least his head in the orthodox: posture [for repose].'
• [ 104 ] Comy. : 'There arose as it were smoky, murky clouds.'
• [ 105 ] Comy. : 'for the paṭisandhi-citta, or consciousness [as it emerges afresh] at re-conception or new birth. The reason ( kāraṇa ) or conditions for its becoming reinstated in a new embryo were, in Godhika's case, absent.' It is a subtle touch, in this delightful legend, that, to be able to discern a transmission, from body to germ, of that which was not a substance, material or immaterial, but a resultant of forces, Māra, fertile in shape-transformation, should sublimate himself into vapour. Is it possibly associated with ātman ( pneuma ) myths?
• [ 106 ] Kulaputla, an unusual way of referring to a bhikkhu.

THUS HAVE I HEARD: The Exalted One was once staying at Uruvelā, on the banks of the Nerañjara river, beneath the Goatherds' Banyan. Now on that occasion Māra the evil one, who had been dogging the Exalted One for seven years watching for access, but without obtaining it, drew near to him and addressed him in verse: — "Is't sunk in grief thou art, that in the wood Thou meditatest? Art downcast at loss Of wealth, or art thou wishing it [were thine]? Hast some misdeed within the village wrought? Why makest thou no friends among the folk? Is there no one with whom thou canst be frlends?" [The Exalted One: — ] "Dug out of me is every root of grief. Blameless I meditate, grieving at naught. All lust and longing for new life cut off, O thou that art to all the careless kin! So do I meditate, sane and immune." [Māra: —] "Things about which men say: this, that is mine! — The folk who tell you: this or that is mine! — For those and these if thou'st a mind to care, Thou wilt not, O recluse, escape from me." [The Exalted One: —] "Those things whereof they speak: — they're not for me. The folk who speak: — one of them am not I. Do thou learn this, O evil one, and know Thou wilt not see even the way I go." {Māra : —] "Hast thou bethought thee of a Path that's safe, By which thou mayest reach th'Ambrosial, Depart, go thou that way, but go alone. Why give thy guidance to another man?" [The Exalted One: —] "The people as they seek to cross beyond Ask for a land of immortality. And when they ask me, I declare to them The end of all, where is no birth-substrate." [Māra: —] "It is as if, lord, there were not far from a village or township a lotus-pond, and a crab therein. And as if many boys or girls coming out from the village or township were to draw near to that pond, and lifting the crab from the water were to place it on dry land. And whenever the crab bent out a claw, those boys or girls were to be hacking and breaking and smashing it with sticks or potsherds, so that the crab with all his claws hacked and broken and smashed was not capable of descending again into the pool. As in what has been said, lord, so here, whatever disorders, disagreements, distortions there have been, they have all been hacked, broken, smashed by the Exalted One, and I now, lord, who seek ingress, am unable to draw nigh to him." And Māra the evil one, in the presence of the Exalted One, spoke these verses in his disappointment: — "Round and about a stone that looked like fat Circled a crow: 'Shall we find something soft, Something that's nice?' But finding nothing nice He'd thence take his departure. As that crow Pecked at what proved to be a rock, so we Disgusted take our leave of Gotama." Then Māra the evil one, when he had spoken these verses before the Exalted One, depated from that place, and seated himself cross-legged upon the earth not far from the Exalted One, silent, discontented, with drooping shoulders, and countenance downcast, brooding and at a loss, scratching the earth with a stick.

• [ 107 ] See above, IV, 1, § 1.
• [ 108 ] Comy. : 'six before the Enlightenment, and one after.'
• [ 109 ] Most of the sources of the Feer edition here, and all of them below (p. 157), where this passage recurs, have cittaṇ : thought, mind. The Comy. ., with Feer, reads vittaṇ : property, money, and explains: vittaṇ nu jinno (sic)? ( jino iti katthaci ) sataṇ vā sahassaṇ vā jito si nu? Are you beaten [to the tune of] a hundred or a thousand [coins]? At the repetition there is no further comment. C and v in Singhalese letters are almost the same. I have compromised; 'downcast' implicates cittaṇ but 'wealth' gives the cause of the mood imputed.
• [ 110 ] Sakkhi .
• [ 111 ] Palikhāya .
• [ 112 ] Anāsavo, rid of the delusions and vicious tendencies likened to poisonous liquids or drugs. The term is ever in use in Pss. of the Brethren, cf. ver. 47, etc.
• [ 113 ] = IV, 2, § 9.
• [ 114 ] Cf. Jātaka iii, 387, on the meaning of * anubuddhaṇ .
• [ 115 ] Windisch is of opinion that, by pehi, 'die!' is meant, and he draws a parallel between these lines and the Māra episode in the Suttanta of the Great Decease. Dialogues, ii, 112.
• [ 116 ] Amaccu-dheyyaṇ, the negative form of the term rendered the 'Deathrealm,' I, 1, § 9, etc.
• [ 117 ] Sabbantaṇ nirupadhiṇ. B. is silent.
• [ 118 ] This parable is told in M. i, 234, by one of the Licchavis at the defeat, in debate with the Buddha, of the Jain Saccaka.
• [ 119 ] A rare instance in Buddhist literature of the male sex being placed first.
• [ 120 ] B. has visūkāyikānīti Māra-*visūkāni. We take this in the sense B. gives it in Atthasālinī and the Commentator in the Sutta-Nipāta Comy.
• [ 121 ] Visevitāni. Contradictory statements are instanced by B.
• [ 122 ] Vipphanditāni. Referring to Māra's transformations. Comy.
• [ 123 ] Sn. vers. 447,448.
• [ 124 ] This description is a formula, or nearly so. Windisch distorts its simplicity by making pattakkhandho refer to the philosophical notion of the five khandhas mental and bodily. Khandha means here the upper part of the trunk or torso. Cf. Vin. Texts, iii, 13, with, above, IV, 3, § 3, also A. iii, 57, and Milinda i, 9.
• [ 125 ] The simplicity of this early narrative is in the Jātaka Comy. . ( Bud. Birth Stories, p. 106) elaborated into Māra's marking a tally of sixteen lines, one for each of his abortive attacks on the Buddha.

Now Craving and Discontent and Passion, the daughters of Māra, drew nigh and addressed him in verse: — "Whereat, 0 dear one, art thou so depressed? What man is it that thou dost grieve about? We'll catch him by the snare of passion's lust, As forest elephant, and him we'll bring Hither and he shall vassal be to thee." [Māra: —] "Not easy is't by passion's lust to bring The Arahant, the Blessed of the earth, Transcending as he doth the realm that's mine. Hence is it that I grieve abundantly." Then Māra's daughters, Craving, Discontent, and Passion, drew near to the Exalted One, and said to him: — ["0 recluse, we would be thy devoted slaves."[ed-1]] But the Exalted One heeded them not, inasmuch as he was emancipated in the uttermost destruction of the rebirth substrate. Then Māra's daughters went aside and considered together thus: "Divers are the tastes of men. What if we were now each of us to assume the form of a hundred maidens?" And they did so, and as such they again drew near to the Exalted One and said: "0 recluse, we would be thy devoted slaves." But the Exalted One heeded them not, inasmuch as he was emancipated in the uttermost destruction of the rebirth-substrate. Then Māra's daughters went aside and considered together thus: "Men's tastes differ. Let us each assume the shapes of a hundred young women who have borne a child once ... Then Māra's daughters went aside and considered together thus: "Men's tastes differ. "Let us each assume the shapes of a hundred young women who have borne a child twice.' And they did so, and as such they again drew near to the Exalted One and said: "0 recluse, we would be thy devoted slaves." But the Exalted One heeded them not, inasmuch as he was emancipated in the uttermost destruction of the rebirth-substrate. Then Māra's daughters went aside and considered together thus: "Men's tastes differ. "Let us each assume the shape of a hundred women of mature age' And they did so, and as such they again drew near to the Exalted One and said: "0 recluse, we would be thy devoted slaves." But the Exalted One heeded them not, inasmuch as he was emancipated in the uttermost destruction of the rebirth-substrate. Then Māra's daughters went aside and considered together thus: "Men's tastes differ. "Let us each assume the shape of a hundred senior women.' And they did so, and as such they again drew near to the Exalted One and said: "0 recluse, we would be thy devoted slaves." But the Exalted One heeded them not, inasmuch as he was emancipated in the uttermost destruction of the rebirth-substrate. Then Māra's daughter drew aside and said: "True it was what father said to us: — 'Not eaay is't by paasion's lust to bring The Arahant, the Blessed of the earth, Transcending aa he doth the realm that's mine. Henee is it that I grieve abundantly.' For if we had approached after this fashion any recluse or brahmin who had not extirpated lust, either his heart would have cleft asunder, or hot blood had flowed from his mouth, or he had become crazy, or have lost his mental balance. As a green reed that has been reaped dries up and wilts away and withers, even so would he dry up and wilt away and wither." So they drew nigh to the Exalted One and stood at one side, and so standing Craving addressed him in verse: — "Is't sunk in grief thou art, that in the wood Thou meditatest? Art downocast at loss Of wealth, or art than wishing it were thine? Hast some misdeed within the village wrought? Why makest thou no friends among the folk? Is there no one with whom thou canst be friends?" [The Exalted One: —] "Now that the host of sweet and pleasant shapes Hath been repulsed, I'm seated here alone And meditate upon the good I've won, The peace of heart, the bliss experienced. Therefore I make no friendship 'mong the folk; Friendship with anyone is not for me." Then Discontent, Māra's daughter, addressed the Exalted One in verse: — "How must a brother mainly shape his life, Who having crossed five floods would cross the sixth? How may impressions of the world of sense Be kept outside of him and catch him not Who mainly in rapt meditation bides!" [The Exalted One: —] "With body tranquillized and mind set free, Weaving no plans of deed or word or thought, Mindful and with no home where heart may cleave, Who's learnt to know the Norm, who meditates Rapt without restlessness of mind, he lets No anger rise, nor [perilous] memories, Yea, and no creeping torpor of the wits: — Thus must a brother mainly shape his life, Who having crossed five floods would cross the sixth. Thus may impressions of the worlds of sense Be kept outside of him and catch him not Who mainly in rapt meditation bides." Then Passion too, Māra's daughter, in the presence of the Exalted One, spoke these verses: — "All craving having severed now he goes Attended by his bands and companies. Yea, surely many souls will go. Ah me! This homeless man will cut out multitudes From death king's clutches, leading them beyond. Yea, the great heroes, yea, Tathāgatas Lead onward by the holy Norm. 'Gainst them Who by that Norm are led, who understand, What boots our jealous spleen? ..." Then the three daughters sought out Māra the evil one. And Māra saw them coming from afar, and seeing them he addressed them in verses: — "Ye fools! ye seek to cleave a mountain crest With lily-stalks, to dig into a cliff With finger-nails, to chew iron with teeth. Ye've knocked, as't were, your heads against a rock, Ye seek to find a footing in the abyss, Ye 've thrust as't were your breast against a stake. Disgusted, come ye hence from Gotama! In glittering array they came: Craving and Discontent and Lust. Forthwith the Master swept them thence As down or leaf by wind-god blown."

• [ 127 ] The simile implies the decoying of a wild elephant by tame cow-elephants. Comy.
• [ 128 ] Upadhi: i.e. of those feelings and desires, the resurgence of wnich indicates the presence of forces making for rebirth.
• [ 129 ] Lit. we would cherish (or minister at) thy feet. A wife is called a 'foot-minister' in Abhidhānappadīpika-sūcī .
• [ 130 ] Lit. great women ( mah'itthiyo ). It is not usual to express advanced age by this term, and the Comy. is silent. But even if the context did not point to this meaning, there is the Jātaka Comy. . ( Bud. Birth Stories, 108), in which these last temptresses are described as broken-toothed and grey-haired!
• [ 131 ] See IV. 3, § 4.
• [ 132 ] Quoted A. v, 46.
• [ 133 ] Anubodhaṇ for anubuddhaṇ. Cf. p. 154, n. 2.
• [ 134 ] B. gives as alternative interpretations (a) the perils by way of the five senses and those of the 'mind-door'; (b) the five 'nearer' and five 'further fetters.' See Rhys Davids: American Lectures on Buddhism, p. 141 f.
• [ 135 ] Asankhārāno: not devising worldly activities of the three kinds specified. I have so far not traced in Theravāda Buddhism any Vedānta theory of sankhārā as predispositions ( vāsana ), as adopted and applied by some Indologists.
• [ 136 ] Gaṇa .
• [ 137 ] = Jāt . iv, 383.
• [ 138 ] Cf. S. iv, 207.
• [ 139 ] Lit. 'hit ( *āsajja ) a stake with your breast.
• [ 140 ] This verse, says B., was added by the Recensionists.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. 2. Now the Alavite sister dressed herself early and, taking bowl and robe, entered Sāvatthī for alms. And when she had gone about Sāvatthī for it, and was returning after her meal, she entered Dark Wood seeking solitude. Then Māra the evil one, desirous to arouse fear, wavering, and dread in her, desirous of making her desist from being alone, went up to her, and addressed her in verse: — "Ne'er shalt thou find escape while in the world! What profiteth thee then thy loneliness? Take thou thy fill of sense-desires and love. Be not a woman who repents too late." Then the Ālavite thought: "Who now is this, human or non-human, that speaketh verse? Sure 't is Māra the evil one speaketh verse, desirous of arousing in me fear, wavering, and dread, desirous of making me desist from being alone." And the Sister, knowing it was Māra, replied with verses: — "There is escape while in the world, and well By insight have I found and made it mine. Thou kin to all the careless, evil one! Not thine is it to know the Way, the Goal. Like spears and javelins are desires of sense, That pierce and rend the mortal frames of us. This that thou callest sense-desire and love: For me a thing detested hath become." Then Māra thought: "The Alavite Sister knows me!" and sad and sorrowful he vanished there and then.

• [ 3 ] B. states that Dark Wood (Andha-Vana) was a gāvuta , or 1/4 yojana south of Sāvatthī (? about 1-1/2 miles), and was so called from having been the haunt of 500 bandits who gouged out the eyes of their victims ( akkhibhedapattā ). They had so treated Yasodhara the preacher, when he had collected moneys for repairing the Chetiya of Buddha Kassapa. Dark Wood should thus perhaps be better rendered Blind Wood, Andhavana meaning either. The grove, adds B., was then guarded by royal custodians, and was often visited by a brother or sister in quest of solitude. Viveka may mean spiritual detachment, but the Comy. here specifies it as physical ( kāyavivek'atthikinī ).
• [ 4 ] Lit. 'fall from.'
• [ 5 ] Nissaranan ti nibbānaṃ. Comy.
• [ 6 ] Paññā, equated by paccavekkhana-ñāṇaṃ.
• [ 7 ] Cf. IV, 3, § 4.
• [ 8 ] Way and goal = padaṃ .

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. 2. Now sister Somā dressed herself early and, taking bowl and robe, entered Sāvatthī for alms. And when she had gone about Sāvatthī for it, when she was returning from her alms-round, after her meal, entered Dark Wood for noonday-rest, and plunging into its depths sat down under a certain tree. Then Māra the evil one, desirous of arousing fear, wavering, and dread in her, desirous of making her desist from concentrated thought, went up to her and addressed her in verse: — "That vantage-ground the sages may attain Is hard to win. With her two-finger wit That may no woman ever hope to achieve." Then Soma thought: "Who now is this, human or non-human, that speaketh verse? Sure 't is Māra, the evil one speaketh verse, desirous of arousing in me fear, wavering, and dread, desirous of making me desist from being alone." And the Sister, knowing it was Māra, replied in verses: — "What should the woman's nature signify When consciousness is tense and firmly set, When knowledge rolleth ever on, when she By insight rightly comprehends the Norm? To one for whom the question doth arise: Am I a woman [in these matters], or Am I a man, or what not am I then? To such an one is Māra fit to talk." Then Māra the evil one thought: "Sister Somā knows me!" and sad and sorrowful he vanished there and then.

• [ 9 ] Divā-vihārāya: lit. 'for the day-sojourn.'
• [ 10 ] Thānaṃ, meaning both 'place' and 'opportunity.' B. explains it as Arahantship.
• [ 11 ] On this delightfully impudent figure cf. Sisters, p. 45. B. gives another application of it: insignificant understanding, or because taking her cotton wool in two fingers she cuts the thread. For aptness we commend Dharmapāla's figure of testing the boiling rice. [Ed.: The 'two-finger wit' 'testing the boiling rice' figure exists to this day in Italy. She takes grains of boiled rice between her fingers and squeezes to test their tenderness. This is the extent of her wisdom.]
• [ 12 ] 'The knowledge ( ñaṇa ) in the attainment of the fruitions proceeding,' lit. rolling on. For vutta-° in the text, read vatta° .
• [ 13 ] Questions, says B., arising under the influence of natural desire, conceit, false opinion. Comy.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. 2. Now sister Lean Gotamī dressed herself early and, taking bowl and robe, entered Sāvatthī for alms. And when she had gone about Sāvatthī for it, when she was returning from her alms-round, after her meal, entered Dark Wood for noonday-rest, and plunging into its depths sat down under a certain tree. Then Māra the evil one, desirous of arousing fear, wavering, and dread in her, desirous of making her desist from concentrated thought, went up to her and addressed her in verse: — "How now? Dost sit alone with tearful face, As mother stricken by the loss of child? Thou who hast plunged into the woods alone, Is it a man that thou hast come to seek?" Then Sister Gotamī thought: "Who now is this, human or non-human, that speaketh verse? Sure't is Māra the evil one speaketh verse, desirous of arousing in me fear, wavering, and dread, desirous of making me desist from being alone." And the Sister, knowing it was Māra, replied in verses: — "Past are the days when I was she whose child Was lost! Men to that past belong — for me! I do not grieve, I am not shedding tears. And as for thee, good sir, I fear thee not. Lost on all sides is love of worldly joys. The gloom of ignorance is rent in twain. Defeating all the myrmidons of death, Here do I bide [to rest,] sane and immune." Then Māra the evil one thought: "Sister Gotamī knows me!" and sad and sorrowful he vanished there and then.

• [ 14 ] 'Lean through paucity of flesh and blood.' Comy. The legend of Kisa-Gotamī, of whom we know only the family name: 'she of the Gotama's,' is the most widely known of almost all those that have survived concerning the earliest followers of the Buddha, thanks mainly to E. Arnold's Light of Asia. B. here repeats the story of the mustard-seed, and gives a prior account of the Gotamī, narrated more fully, not in the Therigāthā Comy., but in that on Dhp. ii, 270-5.
• [ 15 ] Verbatim as in § 2.
• [ 16 ] We give here a different rendering from Windisch's, which influenced that in Pss. of the Sisters. The Comy. sees in accanta simply antam atītaṃ, an end or term that is past, viz. of the days when marriage and maternity filled her life. Bhāvan apuṇsakaṃ etaṃ: — 'This is a sexless state; that which was for me the end of child-dying, that was also for me the end of men' [as males]. Men were 'that-endish,' ending there ( tad-antikā, not antikaṃ, 'near at hand'). Cf. anta-ko, IV, 1, § 1, and antiyā, the Singh, v.l. here.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. 2. Now sister Vijayādressed herself early and, taking bowl and robe, entered Sāvatthī for alms. And when she had gone about Sāvatthī for it, when she was returning from her alms-round, after her meal, entered Dark Wood for noonday-rest, and plunging into its depths sat down under a certain tree. Then Māra the evil one, desirous of arousing fear, wavering, and dread in her, desirous of making her desist from concentrated thought, went up to her and addressed her in verse: — "A maiden thou and beautiful — and I So young a lad! Now where to fivefold art Of sounds melodious we may list, 0 come, Lady, and let us take our fill of joy!" Then Sister Vijaya thought: "Who now is this, human or non-human, that speaketh verse? Sure't is Māra the evil one speaketh verse, desirous of arousing in me fear, wavering, and dread, desirous of making me desist from being alone. And the Sister, knowing it was Māra, replied in verses: — "Sights, sounds and tastes and smells and things to touch, Wherein the mind delights, I leave them all To thee, Māra; nought of that ilk I seek. This body vile, this brittle, crumbling thing, Doth touch me only with distress and shame. Craving for joys of sense is rooted out. How beings are reborn in other worlds Material, how others dwell, again, Where matter is not, and th' ecstatic states, Good [of their kind to bring men to those worlds] From all of these the darkness is dispelled." Then Māra the evil one thought: "Sister Vijayā knows me!" and sad and sorrowful he vanished there and then.

• [ 18 ] The Comy. gives the usual list of instruments (see op. cit., p. 183, n. 4).
• [ 19 ] See above, IV, 2, § 5.
• [ 20 ] I have modified the rendering given op. cit. p. 184 . B. pronounces santā samāpatti, 'the good attainment,' to mean only the eightfold 'worldly attainment' of Jhāna practised for rebirth, and not as an accessory in the quest for Arahantship. The former was 'good' so far as it went. 'Darkness,' as always, is a figure for ignorance. Cf. with the last lines in § 6. We have followed S.Z. Aung's views in discarding 'form' in this connection, because of its ambiguity. The belief was that, in the Rūpa heavens there was such sublimated matter as served for vision and hearing, not to speak of locomotion, but in the formless, Arūpa heavens life was of purely mental stuff.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. 2. Now sister Uppalavaṇṇā dressed herself early and, taking bowl and robe, entered Sāvatthī for alms. And when she had gone about Sāvatthī for it, when she was returning from her alms-round, after her meal, entered Dark Wood for noonday-rest, and plunging into its depths stood at the foot of a sal-tree in full blossom. Then Māra the evil one, desirous of arousing fear, wavering, and dread in her, desirous of making her desist from concentrated thought, went up to her and addressed her in verse: — "Thou that art come where over thee, crowned with blossom [Waveth] the sal-tree, Sister, and standest there lonely, Beauty like thine none is there able to rival. Fearest thou not, foolish girl, the wiles of seducers?" Then Sister Uppalavanna thought: "Who now is this, human or non-human, that speaketh verse? Sure't is Māra the evil one speaketh verse, desirous of arousing in me fear, wavering, and dread, desirous of making me desist from being alone." And the Sister, knowing it was Māra, replied in verses: — "Were there an hundred thousand seducers as thou art, Ne'er would I tremble affrighted nor turn a hair of me! Māra, I fear not thee, lone tho' I stand here. Lo! I can vanish, or enter into thy body. Yea, I stand 'twixt eyebrows; thou canst not see me. For consciousness is wholly self-controlled, The Paths to Potency are throughly learnt. Yea, I am free from all the bonds there be. In sooth, good sir, I have no fear of thee." Then Māra the evil one thought: "Sister Uppalavaṇṇā knows me!" and sad and sorrowful he vanished there and then.

• [ 22 ] On this tree and its appearance see Pss. of the Brethren, p. 330.
• [ 23 ] B. does not admit an alternative rendering for dutiya, such as Windisch finds in the Therīgāthā Comy. We do not find there such an alternative, unless, for ekikā va, we read ekikā vā. And we judge that, in ver. 230 of the Sisters' Pss. , 'none to companion thee' ... should have been rendered 'no one can rival thee.' ... This does more justice to the literary quality of the verse. It was redundant to add anything as to her want of a chaperone after the word ekā. We follow Windisch in finding that Māra's fourth line in the text, absent in Therigāthā, is an intrusive errant from Uppalavaṇṇā's reply, where alone it fits, forming the second line. So we omit it. Nevertheless the Comy. accepts the intrusion, with the exegesis: 'Just as thou, come hither, meetest with neither acquaintance nor love, so they too (the sisters alluded to as less fair) would be even as thou art.' This seems a little pointless. It should be 'thou here alone, for all thy beauty, gettest no more credit than a plainer woman.'

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. 2. Now sister Cālā dressed herself early and, taking bowl and robe, entered Sāvatthī for alms. And when she had gone about Sāvatthī for it, when she was returning from her alms-round, after her meal, entered Dark Wood for noonday-rest, and plunging into its depths sat down under a certain tree. Then Māra the evil one, desirous of arousing fear, wavering, and dread in her, desirous of making her desist from concentrated thought, went up to her and said: "Wherein, Sister, dost thou find no pleasure?" "In [re]birth, friend, I find no pleasure." "Why findest thou no pleasure in [re] birth?" "Once born we enjoy the pleasures of the senses." "Who hath put this into thy mind, Sister:: — 'find no pleasure in rebirth?'" [Cālā: — ] "Once born we die. Once born we see life's ills — The bonds, the torments and the life cut off. The Buddha hath revealed the Norm to us — How we may get beyond the power of birth, How we may put an end to every ill. He brought and stablished me upon the Truth They that are born in worlds material, And they that dwell in immaterial heav'ns: — If they know not how they may end it all — Are goers, all of them, again to birth." Then Māra the evil one thought: "Sister Cālā knows me!" and sad and sorrowful he vanished there and then.

• [ 25 ] Or 'whereof dost thou not approve.' Cf. above, II, 3, § 9.
• [ 26 ] Avuso, used by the Order to all save spiritual superiors, or kings.
• [ 27 ] '"Some fool" is Māra's suggestion, hence her emphasis on the teaching of the All-wise.' Comy.
• [ 28 ] 'Made me enter into, or settled me in the True ( sacce nivesayi, a very unusual, but vivid phrase). I.e. the Third Truth or Fact of Nibbāna: — the end of sorrow. Comy.
• [ 29 ] Cf. above, § 4. She sees in rebirth so great and fearful a vista as compared with the tempter's limited opening.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. 2. Now sister Upacālā dressed herself early and, taking bowl and robe, entered Sāvatthī for alms. And when she had gone about Sāvatthī for it, when she was returning from her alms-round, after her meal, entered Dark Wood for noonday-rest, and plunging into its depths sat down under a certain tree. Then Māra the evil one, desirous of arousing fear, wavering, and dread in her, desirous of making her desist from concentrated thought, went up to her and said: "Where, Sister, dost thou wish to rise again?" "Nowhere, friend, do I wish to rise again." [Māra: —] "Nay, are there not the Three and Thirty Gods, And gods who govern in the realms of shades, They of the Blissful Heavens, they who rejoice In fresh creations, they who hold control Over what others have created? Think, And here or there set thon thy heart's desire. The bliss of each in turn may then be thine." [Upacālā:—] "[Ay, think upon] the Three and Thirty Gods, And gods who govern in the realms of shades, They of the Blissful Heav'ns, they who rejoice In fresh creations, they who hold control Over what others have created:—[Think!] All they come evermore 'neath Māra's sway, For all are bound by bonds of sense-desire. On fire is all the world, and racked in flames. Ablaze is all the world, the heav'ns do quake. But that which quaketh not, influctuate, Untrodden by the average worldling's feet, Where Māra cometh not, nor hath way-gate — There doth my heart abide in blest retreat." Then Māra the evil one thought: "Sister Upacālā knows me!" and sad and sorrowful he vanished there and then.

• [ 30 ] Uppajjaii, arise, used for 'be reborn.'
• [ 31 ] The Yāma or Plutonic gods. On 'King Yama' see 'Devadūta-vagga,' A. i, 138 f.; also M. iii. 178 f.
• [ 32 ] On these curious features in Buddhist cosmogony we can find as yet no discussion to add to Childers' art: Nimmānarati, a definition given also in Therīgāthā Comy., 169.
• [ 33 ] Padhūpito. Cf. above, I, 5, § 1.
• [ 34 ] Puthujjana, lit. many-folk, the 'masses' or 'million,' hoi polloi.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. 2. Now sister Sīsupacālā dressed herself early and, taking bowl and robe, entered Sāvatthī for alms. And when she had gone about Sāvatthī for it, when she was returning from her alms-round, after her meal, entered Dark Wood for noonday-rest, and plunging into its depths sat down under a certain tree. Then Māra the evil one, desirous of arousing fear, wavering, and dread in her, desirous of making her desist from concentrated thought, went up to her and said: "Of whose shibboleth, Sister, dost thou approve?" "Of no one's shibboleth, friend, do I approve." [Māra:—] "What? In whose name, then, didst thou shave Thy head and like a nun art seen, if thou No heretic and no shibboleth dost approve? What, futile and infatuate, is thy quest?" [Sīsupacālā: —] "'Tis they that are without, who cast the nets Of vain beliefs on which they pin their faith: — Theirs are the doctrines I do not approve. 'Tis they that lack conversance with the Norm. Lo! in the princely Sākya clan is born A Buddha peerless 'mong the sons of men, Who all hath overcome, before whose face Māra doth flee away, who everywhere Unconquered stands, he that is wholly freed And fetterless, the Seer who seeth all, For whom all karma is destroyed, who in The perishing of every germ that birth Once more engenders, is at liberty! This is the Exalted One, my Master he, And his the system whereof I approve." Then Māra the evil one thought: "Sister Sīsupacālā knows me!" and sad and sorrowful he vanished there and then.

• [ 35 ] Pāsaṇḍa is exegetically derived from 'the snares (pāsā) of opinions thrown over the hearts of men.' Comy.
• [ 36 ] The Saṃyutta has the singular, the Therīgāthā, the plural.
• [ 37 ] I.e. 'all [the mystery of the] factors of life and all [the mystery of] rebirth.' Comy.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. 2. Now sister Selā dressed herself early and, taking bowl and robe, entered Sāvatthī for alms. And when she had gone about Sāvatthī for it, when she was returning from her alms-round, after her meal, entered Dark Wood for noonday-rest, and plunging into its depths sat down under a certain tree. Then Māra the evil one, desirous of arousing fear, wavering, and dread in her, desirous of making her desist from concentrated thought, went up to her and addressed her in verse: — "Who was't that made the human puppet['s form]? Where is the maker of the human doll? Whence, tell me, hath the puppet come to be? Where will the puppet cease and pass away?" [Selā: —] "Neither self-made the puppet is, nor yet By other wrought is this ill-plighted thing. By reason of a cause it came to be, By rupture of a cause it dies away. Like to a certain seed sown in the field, Which, when it lighteth on the taste of earth And moisture likewise, by these twain doth grow, So the five aggregates, the elements, And the six spheres of sense — even all these — By reason of a cause they came to be; By rupture of a cause they die away." Then Māra the evil one thought: "Sister Selā knows me!" and sad and sorrowful he vanished there and then.

• [ 38 ] Bimbaṃ 'applied to the individual organism' ( attabhāva ). Comy. Windisch renders by Leib, which does not include mind. The whole 5-aggregate person is meant. The same figure occurs in Raṭṭhapāla's and Ānanda's verses: Pss. of the Brethren, ver. 769; 1020, where body and mind are explicitly included.
• [ 39 ] Agha is as vague as our 'evil,' hence we have taken into account B.'s dukkha-patiṭṭhānattā attabhāvo.
• [ 40 ] Or condition ( hetu ); always, in Buddhist philosophy, understood as impersonal.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. 2. Now sister Vajirā dressed herself early and, taking bowl and robe, entered Sāvatthī for alms. And when she had gone about Sāvatthī for it, when she was returning from her alms-round, after her meal, entered Dark Wood for noonday-rest, and plunging into its depths sat down under a certain tree. Then Māra the evil one, desirous of arousing fear, wavering, and dread in her, desirous of making her desist from concentrated thought, went up to her and addressed her in verse: — "By whom was wrought this 'being'? Where is he Who makes him? Whence doth a being rise? Where doth the being cease and pass away?" Then Sister Vajirā thought: "Who now is this, human or non-human, that speaketh verse? Sure't is Māra the evil one speaketh verse, desirous of arousing in me fear, wavering, and dread, desirous of making me desist from being alone. And the Sister, knowing it was Māra, replied in verses: — "'Being'! Why dost thou harp upon that word? 'Mong false opinions, Māra, hast thou strayed. Mere bundle of conditioned factors, this! No 'being' can be here discerned to be. For just as, when the parts are rightly set, The word 'chariot' ariseth [in our minds], So doth our usage covenant to say: 'A being' when the aggregates are there. Nay, it is simply ill that rises, ill That doth persist, and ill that wanes away. Nought beside ill it is that comes to pass, Nought else but ill it is doth cease to be." Then Māra the evil one thought: "Sister Vajirā knows me!" and sad and sorrowful he vanished there and then.

• [ 41 ] We have slightly altered here to get closer following of the original. 'Satta,' 'being,' is used for living intelligent creatures in general, including devas. 'All souls' would be perhaps a better rendering, the emphasis in the word being upon a permanent entity held to reside in a perishable frame, the worst of heresies for Buddhism. 'In the ultimate or highest sense,' comments B., 'a "being" is not found (or known).' So Kathāvatthu ( Points of Controversy, p. 8, n. 3). Māra was apparently pointing to himself or to Vajirā in 'harping on ( paccesi, cf. Dialogues, I, 252, n. 3; lit. 'going back to'). In Theragāthā, ver. 60, Comy., the verb is paralleled by gavesanto, seeking.
• [ 42 ] The suffering attending the life of the five aggregates. Comy. It is as if Vajirā went on to say: 'If you must have a unity, a unified notion that is perpetually present when the five aggregates are present, take Suffering rather than Satta. There is constancy of being for you, so only you see in that too the threefold pulse of life: — genesis, equilibrium, dying away.
• [ 43 ] It is a curious accident that verses so famous and quoted in the Canon ( Kathā-vatthu ) and other works, e.g. Mil. i, 45, and by B. himself, e.g. Visuddhi-magga, ch. xviii, as these should (1) not be incorporated in the Therīgāthā, (2) receive so brief a notice in the Comy., (3) be accompanied by no legend about their author.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. And there the Exalted One discoursed to the brethren, saying: "Bhikkhus!" "Lord!" they responded. The Exalted One said: "In days gone by the Asuras marched out against the gods. Then Sakka, ruler of the gods, called to Suvīra, son of the gods: 'These Asuras, my dear Suvīra, are come out against us. Go thou out to meet them.' 'So be it, lord,' responded Suvīra, son of the gods, but he played the slacker. Yea, twice and even thrice did Sakka summon him; and twice and even thrice with no better result. Then Sakka, ruler of the gods, addressed Suvīra, son of the gods, in the verses: — 'Where happiness is found at journey's end By him who ne'er bestirs himself nor tries: — Go thou, Suvīra, get thee to that goal, And make me also thither find the way.' [Suvīra: —] 'For sluggard who bestirreth not himself Nought that he undertaketh can he do. For one whose every wish hath reaped success What is the goal supreme, O Sakka, say?' [Sakka: —] 'Where sluggard who bestirreth ne'er himself Doth win his way to final happiness: — Go thou, Suvīra, get thee to that goal, And make me also thither find the way.' [Suvīra: —] 'But may one without action, chief of gods, Such happiness discover and possess As sorrow and despair may never dim? What is the goal supreme, O Sakka, say?' [Sakka: —] 'If it may be that where no deed is done No man comes anywhere again to birth, Nibbāna is the way to compass that. Go thou, Suvīra, get thee to that goal And make me also thither find the way.' Verily, bhikkhus, Sakka, ruler of gods, subsisting on the fruit of his own well-doing, ruling over and governing the Thirty-three Gods, will be one who commends exertion and energy. Now in this Rule, bhikkhus, ye do enhance his words when ye, who have gone forth under a Norm and Discipline so well proclaimed, do exert yourselves, and strive and endeavour to attain to the unattained, to arrive where ye had not arrived, to realize that which ye had not realized."

• [ 1 ] B. seems to be ignorant of the bygone lustre of the word Asura — as = Ahura [mazda], and a name of title of Varuṇa He gives his traditional version of the immediate antecedents of Sakka, as a virtuous, public-spirited citizen of a Magadha village, and of his rebirth in the lowest deva-world (on Mt. Sineru, or Meru) as its King. Other versions are given in the Kulāvaka Jātaka ( No. 31 ) and in the Mahāli-pañha story of the Comy. on Dhp. ver. 30 (i, 263 f. ). Merely touching on the good works of Sakka as the brahmin Magha, and on his seven Rules of Conduct (see 2, §1 below ), he names 33, not 30 co-operating fellow-citizens who were also reborn, as they died, in the same heaven, as if wishing it to be inferred that these became the '33 gods' immediately beneath Sakka (see below, §3 ). We may presume that, for Buddhists, the thrones and powers of the 33 were relative permanencies, like the Sakkatta (Sakka-hood) of Sakka, occupied successively by long-lived devas. B.'s version of the Asura wars is, that certain devas tried to get the vigorous and virtuous new rulers into their power by doping them with gaṇḍapāna. Sakka warned his comrades to abstain; the plotters alone got dead drunk and were thrown down Sineru. They formed a kingdom below, and lived a-sura, without strong drink, trying from time to time to regain the lost Paradise.
• [ 2 ] We do not meet ellsewhere with Suvīra.
• [ 3 ] Varuṇ disaṇ.
• [ 4 ] 'Say' is supplied by the Comy.
• [ 5 ] A-kammena. B. is singularly wanting over these interesting verses, combining as they do (1) the doctrine of the non-accumulation of Karma (cf. p. 301, n. 2 ), good or bad, with (2) the primary importance of strenusous persevering activity of a right sort: training in the Paths for no earthly or celestial reward.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. And there the Exalted One discoursed to the brethren, saying: "Bhikkhus!" "Lord!" they responded. The Exalted One said: "In days gone by the Asuras marched out against the gods. Then Sakka, ruler of the gods, called to Susīma, son of the gods: 'These Asuras, my dear Susīma, are come out against us. Go thou out to meet them.' 'So be it, lord,' responded Susīma, son of the gods, but he played the slacker. Yea, twice and even thrice did Sakka summon him; and twice and even thrice with no better result. Then Sakka, ruler of the gods, addressed Susīma, son of the gods, in the verses: — 'Where happiness is found at journey's end By him who ne'er bestirs himself nor tries: — Go thou, Susīma, get thee to that goal, And make me also thither find the way.' [Susīma: —] 'For sluggard who bestirreth not himself Nought that he undertaketh can he do. For one whose every wish hath reaped success What is the goal supreme, O Sakka, say?' [Sakka: —] 'Where sluggard who bestirreth ne'er himself Doth win his way to final happiness: — Go thou, Susīma, get thee to that goal, And make me also thither find the way.' [Susīma: —] 'But may one without action, chief of gods, Such happiness discover and possess As sorrow and despair may never dim? What is the goal supreme, O Sakka, say?' [Sakka: —] 'If it may be that where no deed is done No man comes anywhere again to birth, Nibbāna is the wy to compass that. Go thou, Susīma, get thee to that goal And make me also thither find the way.' Verily, bhikkhus, Sakka, ruler of gods, subsisting on the fruit of his own well-doing, ruling over and governing the Thirty-three Gods, will be one who commends exertion and energy. Now in this Rule, bhikkhus, ye do enhance his words when ye, who have gone forth under a Norm and Discipline so well proclaimed, do exert yourselves, and strive and endeavour to attain to the unattained, to arrive where ye had not arrived, to realize that which ye had not realized."

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. And there the Exalted One discoursed to the brethren, saying: "Bhikkhus!" "Lord!" they responded. The Exalted One said: "Long ago, bhikkhus, a battle was raging between the gods and the Asuras. Then Sakka, ruler of the gods, addressed the Thirty-three Gods, saying: 'If in you, dear sirs, when ye are gone into the battle, fear and panic and creeping of the flesh should arise, look up at the crest of my banner. If ye do so, any fear and panic and creeping of the flesh that will have arisen will be overcome. If ye look not up to the crest of my banner, look up at that of Pajāpati, king of the gods. If ye do so, any fear and panic and creeping of the flesh that will have arisen will be overcome. If ye look not up to the crest of Pajāpati, look up at that of Varuṇa, king of the gods. If ye do so, any fear and panic and creeping of the flesh that will have arisen will be overcome. If ye look not up to the crest of Varuṇa, look up at that of Isāna, king of the gods. If ye do so, any fear and panic and creeping of the flesh that will have arisen will be overcome.' Now, bhikkhus, in them that look up to the crest of one or other of these four banners, any fear and panic and creeping of the flesh that has arisen may be overcome, or again it may not. And why is this? Because Sakka, ruler of the gods, is not purged of passions, hate, or ignorance, is timid, given to panic, to fright, to running away. But I say thus unto you, bhikkhus: If in you when ye have gone into forests, to the roots of trees, to empty places, fear and panic and creeping of the flesh should arise, do ye in that hour only call me to mind and think: 'This, that is the Exalted One, Arahant, supremely enlightened, proficient in knowledge and in conduct, the Blessed One, who understands the world, peerless tamer and driver of the hearts of men, the Master, the Buddha for gods and men, Exalted One.' For if ye so call me to mind, bhikkhus, any fear, panic, creeping of the flesh that will have arisen will be overcome. And if ye cannot call me to mind, call to mind the Norm, and think: 'Well proclaimed by the Exalted One is the Norm, relating to the present, immediate in its results, inviting all, giving gidance, appealing to each, to be understood by them that can understand.' For if ye so call the Norm to mind your fear, panic, creeping of the flesh that will have arisen will be overcome. And if ye cannot call the Norm to mind, then call to mind the Order, and think: 'Well practised is the Exalted One's Order of Disciples, practised in integrity, in intellectual methods, in right lines of action — to wit the four pairs, the eight groups of persons: — this is the Exalted One's Order of Disciples worthy of offerings, oblations, gifts, salutations, the world's peerless field for merit.' For if ye so call the Order to mind, your fear, panic, creeping of the flesh will be overcome. And why is this? Because the Tathāgata, bhikkhus, Arahant Supremely Enlightened, is purged of passion, hate, ignorance, is without timidity or panic or fright, and fleeth not." Thus said the Exalted One, and the Blessed One so saying, the Master spake yet further: — Whene'er in forest or in leafy shade Or lonely empty places ye abide, Call to your mind, bhikkhus, th'Enlightened One; No fear, no sense of peril will ye know. Or if ye cannot on the Buddha think — The chief, the senior of the world, the Bull of men — Then call the Norm to mind, the well-taught guide. Or if ye cannot think upon the Norm — The well-taught doctrine wherein guidance lies — Then turn your thoughts to the Fraternity, Unrivalled field where men may sow good deeds. If ye in Buddha, Order, Norm thus refuge take, Fear, panic, creeping of the flesh will never rise.

• [ 8 ] This triplet of terms occurs in the Māra and Bhikkhunī Suttas, but not in the other Nikāyas.
• [ 9 ] This interesting trio are represented as invoked in the Tevijja Sutta, Dialogues, i, 310. On the first three, see Macdonell's Vedic Mythology. Isāna is an older name for Rudra, called euphemistically Siva (Böthlingk and Roth). So distorted had their myths become for B., that he assigns them places immediately below Sakka, and hence presumably among the 33!
• [ 10 ] See this sequence of terms, III, 3, §4.
• [ 11 ] Those disciples reckoned to have attained one or other of the Four Paths or Four Fruits.
• [ 12 ] Narāsabha, for nara-usabha. Cf. Dhp. ver. 422, and Comy. iv, 231): 'by his undauntedness.'

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. And there the Exalted One discoursed to the brethren, saying: "Bhikkhus!" "Lord!" they responded. The Exalted One said: "Long time ago, bhikkhus, gods and Asuras were mingled in battle. And Vepacitti, ruler of the Asuras, addressed the Asuras, saying: — 'If, dear sirs, in the battle now raging between gods and Asuras, the Asuras are victorious, the gods, defeated, when ye have bound Sakka, ruler of the gods, hand and foot and neck, bring him before me into the City of the Asuras.' Sakka also, bhikkhus, ruler of the gods, addressed the Thirty-three Gods, saying: — 'If, dear sirs, in the battle now raging between gods and Asuras, the gods are victorious, the Asuras defeated, when ye have bound Vepacitti, ruler of the Asuras, hand and foot and neck, bring him before me into the hall Sudhammā.' Now in that battle, bhikkhus, the gods were victorious, the Asuras were defeated. And the Thirty-three Gods bound Vepacitti hand and foot and neck, and brought him before Sakka into the hall Sudhammā. And Vepacitti, thus bound, railed at and reviled Sakka as he entered and when he left the hall, with coarse and scurrilous words. Then, bhikkhus, Mātali, the charioteer, addressed Sakka, ruler of the gods, with the verse: — 'Now is it, Sakka, that thou art afraid, Or because thou art weak that thou forbear'st, When thou dost hear these speeches scurrilous By Vepacitti cast into thy teeth?' [Sakka: —] 'Nay, not from fear nor weakness do I bear With Vepacitti. How should any man Who lacks not understanding, such as I, Engage himself to bandy with a fool?' [Mātali: —] 'But fools may only wax ever more wroth If there be none to put a stop to them. Wherefore by heavy chastisement and sharp Let the strong-minded man restrain the fool.' [Sakka: —] 'But in my judgment this alone avails To stop [the railing of] a foolish man: — When he who has a mind alert, and sees Another filled with rage, grows calm and still.' [Mātali: —] 'In this, that thou dost patiently forbear, A grievous error, Vāsava, I see. For when the fool doth fancy: "'t is from fear He bears with me," the dolt will prss you hard, Like cow [that charges] more when you do flee.' [Sakka: —] 'O let him fancy as he will — or won't: — That I do bear with him because I fear. 'Mong highest matters of our spirit's growth Nought ranks above forbearing patiently. Yea, surely he that hath the upper hand And beareth patiently with him that's down; — Ever to tolerate the weaker side: — This the supreme forbearance hath been called. Whoso doth think the strength of fools is strength, Will say of the strong man: A weakling he! For the strong man whom righteousness doth guard, To bandy words comes not into his thought. Worse of the two is he who, when reviled, Reviles again. Who doth not, when reviled, Revile again, a twofold victory wins. Both of the other and himself he seeks The good; for he the other's angry mood Doth understand and groweth calm and still. He who of both is a physician, since Himself he healeth and the other too, Folk deem him fool, they knowing not the Norm.' Verily this Sakka, bhikkhus, ruler of the gods, subsisting on the fruit of his own good works, and ruling over and governing the Thirty-three Gods, will be of those who commend forbearance and gentleness. Now in this Rule, bhikkhus, ye do enhance his virtue when ye who have gone forth under a Norm and Discipline so well proclaimed become forbearing and gentle."

• [ 14 ] 'Both hands and both feet, the neck making the fifth,' and B. adds the curious comment: 'these five fetters appear to the eye like a web of rushes, or a spider's web, and obstruct movement. By thought only was he bound by them, by thought (cittena) only was he loosed.
• [ 15 ] B.'s list of scurrilous epithets is not without interest: 'Thou art a thief, a fool, a bungler (mūḷho), a camel, a bullock, a donkey, a hell-man, a beast; there's neither heaven nor hell to be expected by such as thou.'
• [ 16 ] Paṭisayyuje.
• [ 17 ] See below, p. 295.
• [ 18 ] The metaphors are a little mixed. Ajjhārūhati (= ajjhottharati), 'press you hard,' is to climb on to and over you,' 'spread over,' and is used for e.g. parasitic plants. Jāt. iii, 399 . In the second figure: the herd watching two bulls fighting, will join in pursuit quickly enough when one of the two yields and runs away. Comy.
• [ 19 ] Here is another instance of the use of the pregnant term attha in two shades of meaning. The Pali pada is sadattha-paramā atthā. ( Cf. above, X, §12. ) I take sad-attha- (sakattha-, Comy.) in the sense of vuddhi, '[spiritual] growth,' and atthā in the sense of kāraṇā, 'matters,' 'grounds,''causes.'
• [ 20 ] Bhiyyo.
• [ 21 ] These verses occurred in VII, 1, §§2,3.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. And there the Exalted One discoursed to the brethren, saying: "Bhikkhus!" "Lord!" they responded. The Exalted One said: "Long time ago, bhikkhus, a battle was raging between the gods and the Asuras. And Vepacitti, ruler of the Asuras, said to Sakka, ruler of the gods: 'Let the victory, ruler of the gods, be according to excellence in speech!' 'So be the victory, ruler of the Asuras!' Then bhikkhus, the gods and the Asuras, arrayed their audiences, saying: 'These willjudge what is well-spoken and what is ill-spoken.' Then Vepacitti said to Sakka: 'Recite thou a verse, ruler of the gods!' And Sakka replied: 'Thou, Vepacitti, art here the older god; speak thou a verse.' Then Vepacitti, bhikkhus, spoke this verse: — 'They that are foolish ever wax more wroth If there be none to put a stop to them. Wherefore by heavy chastisement and sharp Let the strong-minded man restrain the fool.' Now the Asuras, bhikkhus, applauded the verse spoken by Vepacitti; the gods remained silent. Thereupon Sakka spoke this verse: — 'But in my judgment this alone avails To stop [the railing of] a foolish man: — When he who has a mind alert, and sees Another filled with rage, grows calm and still.' Now the gods, bhikkhus, applauded the verse spoken by Sakka; the Asuras remained silent. Then Sakka said to Vepacitti: 'Recite thou a verse, Vepacitti!' [Vepacitti: —] 'In this that thou dost patiently forbear, A grievous error, Vāsava, I see. For when the fool doth fancy: "'T is from fear He bears with me," the dolt will press you hard Like cow [that charges] more the more you flee.' Now the Asuras applauded; the gods remained silent. Then Vepacitti said to Sakka: 'Recite a verse, ruler of the gods.' And Sakka spake these verses: — 'O let him fancy as he will — or won't: — That one doth bear with him because of fear 'Mong highest matters of our spirit's growth Nought ranks above forbearing patiently. Yea, surely he that hath the upper hand And beareth patiently with him that's down; — Ever to tolerate the weaker side: — This the supreme forbearance hath been called. Whoso doth think the strength of fools is strength, Will say of the strong man: A weakling he! For the strong man whom righteousness doth guard, To bandy words comes not into his thought. Worse of the two is he who, when reviled, Reviles again. Who doth not, when reviled, Revile again, a twofold victory wins. Both of the other and himself he seeks The good; for he the other's angry mood Doth understand and groweth calm and still. He who of both is a physician, since Himself he healeth and the other too, Folk deem him fool, they knowing not the Norm.' Then the gods applauded the verses spoken by Sakka, the Asuras remained silent. Thereuon the audiences of gods and Asuras spoke thus: — 'The verses spoken by Vepacitti, ruler of Asuras, belong to the sphere of force and violence, of quarrelling, strife, and contention. The verses spoken by Sakka, ruler of gods, belong to the sphere of persuasion and mildness, of concord, amity, and harmony. To Sakka, ruler of the gods, the victory by excellence of speech!' And thus, bhikkhus, did Sakka win the victory by excellence of speech."

• [ 22 ] There is a pleasant humour in putting into Vepacitti's mouth the verses in which Mātali arraigned him (see §4 ), but this is lost on B.
• [ 23 ] I take the positive forms; none of the negatives givenin the Pali: non-force, etc. — would appeal to us who prefer positive forms of expression.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. And there the Exalted One discoursed to the brethren, saying: "Bhikkhus!" "Lord!" they responded. The Exalted One said: "Long time ago, bhikkhus, a battle was raging betweenthe gods and the Asuras. And in that fight the Asuras conquered, the gods were defeated. And the defeated gods retreated towards the north, the Asuras pursuing them. Now Sakka, ruler of the gods, addressed Mātali, his charioteer, in the verse: — 'See that the chariot pole, O Mātali, Keeps clear of nests 'mong the silk-cotton trees, Let us choose rather to give up our lives To Asuras than nestless make these birds.' 'So be it, lord!' said Mātali, and in obedience to Sakka he turned back the chariot with its team of a thousand thoroughly trined horses. Then, bhikkhus, the Asuras thought: 'The chariot of Sakka is now turned back, the devas will engage the Asuras in a second battle.' And terrified, they retreated into the City of the Asuras. Thus, bhikkhus, was Sakka victor by rightesousness."

• [ 24 ] Here the Comy. gives, in its own words, another portion of the Kulāvaka Jātaka (see above, p. 279, n.1 ).
• [ 25 ] The Simbali Vana, Silk-cotton-tree Wood ( Bombax Heptaphyllum , according to the Wilsonian botanical lore incororated by Childers in his Dictionary) stood on the slope of Mt. Sineru, and was the abode of Garuḍa or roc-birds ( cf. VI, 1, §6 ). These were gret creatures, hence their nests torn by the enormous chariot-pole of the deva's chariot is not a fancy so out of proportion as it might at first seem.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. And there the Exalted One discoursed to the brethren, saying: "Bhikkhus!" "Lord!" they responded. The Exalted One said: "Long time ago, bhikkhus, to Sakka, ruler of the gods, meditating in private, this idea arose in his mind: 'Whoever may be my enemy, even him I may not betray.' Then Vepacitti, ruler of the Asuras, discerning in mind the mind of Sakka, came up to him. And Sakka saw him coming from afar, and seeing him, called: 'Stop, Vepacitti, thou art my prisoner!' 'That which was just now in thy mind, dear sir, renounce it not!' 'Thou mayest swear, Vepacitti, that I will use no treachery.' [Vepacitti: —] 'The evil fruit that from false speaking comes, The evil fruit from blasphemy of saints, The evil fruit from perfidy to friends, The evil fruit borne by ingratitude: That evil fruit, O consort of Sujā, He reaps who showeth treachery to thee.'"

• [ 26 ] Sapassu. Comy.: 'I being without perfidy, make thou an oath [on it].'
• [ 27 ] 'Like that of the Kokālikan ' (see VI, 1, §10 ). Comy.
• [ 28 ] 'As in the Great Ape Jātaka.' Comy. The Mahā-Kapi Jātaka, No. 407, iii, p.225 f., is meant.
• [ 29 ] B. instances Devadatta's case.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Now on that occasion the Exalted One had gone at noon to take siesta, and was meditating. Then Sakka, ruler of gods, and Verocana, lord of Asuras, came to visit the Exalted One, and waited, leaning one against each doorpost. 'A man should only strive until His purpose is accomplishèd. A purpose shines when perfected: — Verocana doth utter this.' [Sakka: —] 'A man should only strive until His purpose is accomplished. A purpose shines when perfected. Nothing forbearance doth excel.' [Verocna: —] 'All beings have some task in view Now here now there as they are fit, Food that is excellently blent Will every creature satisfy. Our tasks when finished look their best: — Verocana doth speak this word.' [Sakka: —] 'All beings have some aim in view, Now here now there as they are fit. Food that is excellently blent Will every creature satisfy. Nothing forbearance doth excel.'"

• [ 30 ] Presumably a name of Vepacitti, meaning the Shining One or sun. B. passes him over. In the text-summary he is Virocano.
• [ 31 ] Cf. above, VI, 1, §§7,8.
• [ 32 ] Once more the elusive *attha. B. here paraphrases it by kicca; function, task, duty, something to be done, a meaning he did not include in the six given above (X, §12). Atthajātā ti kiccajātā. 'From dogs and jackals upward, there is no being who is a-kiccajāto. (Is this 'born without a task,' or 'for whom no function has arisen'?). His definition comes nearest to that meaning which he calls 'vicakkhaṇa,' and means 'discerned need': atthi me attho ... 'I need. ...'
• [ 33 ] The figure is a little obscure; the achieved task is likened to a skilfully compounded, well-cooked rice-pudding, not fit to be eaten till ready.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Long time ago, bhikkhus, many seers, virtuous and lovely in character, dwelt together in leaf-huts in a wild forest. And Sakka, ruler of the gods, and Vepacitti, lord of Asuras, came to visit them. Then Vepacitti, having put on this buskined shoes, his sword hanging at his side, with his canopy of state borne over his head, entered the hermitage by the principal gate; whereby, having insulted thos seers, virtuous and lovely in character, he transgressed. But Sakka, having put off his buskined shoes, given his sword to others, and caused his canopy of state to be folded, entered the hermitage by a gate, and took his stand to leeward of those seers, virtuous and lovely in character, rendering them homage with clasped hands. Then, bhikkhus, those seers, virtuous and lovely in character, addressed this verse to Sakka, ruler of the gods: — 'The scent of seers long vowed to holy things, Fall'n from their bodies by the breeze is born, And wafted hence to thee, O thousand-eyed! The scent of seers is foul, O king of gods!' [Sakka: —] 'The scent of seers long vowed to holy things, Fall'n from their bodies may the breezes waft, Like wreath of varied blossoms on the head. This is the scent we look for, reverend sirs, Nought is there here to bring the gods disgust.'"

• [ 34 ] B. places this in the Himālayas in a charming spot fitted with day and night 'cloisters' etc. These two persons, father- and son-in-law (janā jāmātika-sasurā), he goes on, were sometimes at war, sometimes in concord (ekato caranti) ; just then they were the latter.'
• [ 35 ] B. explains aṭaliyo as gaṇangaṇūpāhanā. Cf. Vin. Texts ii, 14, n. 1: — 'with many linings' (?soles). My guess is that they were buskins, state-footwear, or war ditto. The word occurs in the Assalāyana-Sutta (M. ii, 155), where B. has the same comment.
• [ 36 ] Apabyāmato karitvā. See Points of Controversy, p. 270, n. 2.
• [ 37 ] We should have expected 'side-door.' See above, p. 233. n. 3.
• [ 38 ] Sahassanetta, a variant of Sahassakkha. See list of his names below, 295.
• [ 39 ] The perfume of virtue is described in Dhp. ver. 54. The smell of mankind, washed or unwashed, is said to 'offend the gods a hundred leagues away.' Dialogues, ii, 355. Cf. below, p. 302.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Long time ago, bhikkhus, many seers, virtuous and lovely in character, were living together in leaf-huts on the seashore. Now at that time, bhikkhus, a battle was raging between the gods and the Asuras. And in those seers the thought arose: — 'The gods are righteous, the Asuras are unrighteous. There may be danger even for us from the Asura. What if we were now to go to Sambara, lord of Asuras, and ask for apledge of safety?' Then those Rishis, as quickly as a strong man might stretch out his bent arm, or bend in his arm stretched out, vanished from their leaf-huts on the seashore and appeared before Sambara. Then, bhikkhus, those Rishis, virtuous and lovely of character, addressed Sambara, lord of Asuras, in a verse: — 'We Rishis, come to Sambaraa, Entreat of him a safety-pledge. Do as thou listest. Give that we In peril or in safety dwell.' [Sambara: —] 'Safety is not for such as ye! Who Sakka serve choose ill their time. To you entreating safety-pledge, Terror is all that I do give.' [Rishis: —] 'And dost thou only peril give To us who ask for safety-pledge? Lo! then accepting this from thee, May never-dying fear be thine! According to the seed that's sown So is the fruit ye reap therefrom. Doer of good [will gather] good, Doer of evil evil [reap]. Sown is the seed and planted well. Thou shalt enjoy the fruit thereof.' Then, bhikkhus, those Rishis, virtuous and lovely of character, having laid a curse on Sambara, ruler of the Asuras, as a strong man might stretch out his bent arm, or bend in his arm stretched out, vanished from the presence of Sambara and reapeared in their leaf-huts on the seashore. But Sambara, on whom those Rishis had laid a curse, that very night woke up thrice seized with terror."

• [ 40 ] A mythical spot by 'the great sea of the Cakkavāla, on sands glistening like sheets (paṭṭa) of gold. Comy.
• [ 41 ] B., reading no, explains: siyā pi amhākaṇ.
• [ 42 ] I.e. Vepacitti. See below, XI, 3, §3.
• [ 43 ] I.e. a 'non-fear-gift.' Bhaya has the double sense of 'fear' and 'thing feared' or 'peril.' The gift apparently consisted simply in the king's promise to give orders for their being unmolested, when the fighting came their way. Sakka, B. says, had already conferred (mantetvā) with the Rishis, and the Asuras, wrathful lest this meant an enlisting of Rishis' magic powers, had on one occasion smashed up their hermitage.
• [ 44 ] And this, writes B. graphically amplifying the slender narrative of Sambara's nightmares, is how, his mind getting deranged (vipati-citto), he came to be called Vepacitti (crazy-nerve). Cf. below, 3, §3. That Rishis, armed with their weapon of effective cursing, should seek protection seems incongruous, but it is a common trait in the European fairy-story for the witch, etc., to crave a boon.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. "In the days, behikkhus, when Sakka, ruler of the gods, was a man, he undertook and carried out seven rules of conduct, whereby he attained his celestial sovereignty. What were the seven? 1. 'As long as I live, may I maintain my parents. 2. As long as I live, may I revere the head of the family. 3. As long as I live, may I use gentle language. 4. As long as I live, may I utter no slander. 5. As long as I live, with a mind rid of stain and selfishness, may I conduct myself in the home with generosity, with clean hands, delighting in renunciation, amenable to petitions, delighting in sharing gifts. 6. As long as i live, may I speak the truth. 7. As long as I live, may I not give way to anger: if anger should rise, may I swiftly repress it.' By undertaking and carrying out these rules when he was a human being, Sakka attained his celestial position." Whoso his mother and his father keeps, The senior in his family reveres, Converseth gently and with soft-toned speech, And all that makes for slander puts aside, Who sets himself all meanness to suppress, A man of truth, his temper 'neath control: — On such an one the Three and Thirty Gods Do verily confer the name: Good Man.

• [ 45 ] See Kulāvaka Jātaka and XI, 1, §1 above. Cf. Milinda's similar 8 rules, also called vatapadāni (p. 90; trs. i, 138).
• [ 46 ] B. takes this literally, 'hands always washen in order to give gifts.'
• [ 47 ] 'Worthy of being solicited (by others), or devoted to the practice of soliciting.' Comy. Sakka, or Magha, being rich, this can only mean 'devoted to raising subscriptions.'
• [ 48 ] Quoted in Dhammapada Comy. . i, 265.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. "When Sakka, ruler of the gods, was formerly a human being, bhikkhus, he was a son of brahmins named Magha, and hence one of his names is 'of the Maghas.' As such, he bestowed gifts from town to town, hence one of his names is Purindada: 'townlord-giver.' As such he gave munificiently, hence one of his names is Sakka — 'thorough' (sakkaccaṇ). As such he gave dwelling-places, hence one of his names is Vāsava: 'house-owner.' Sakka can in a moment think of a thousand matters, hence one of his names is 'Thousand-eyed' (sahass'akkha). Sakka became consort to the Asura maiden named Sujā, hence one of his names is 'Consort of Sujā' (Sujampati). Sakka rules over and governs the Thirty-three Gods, hence one of his name is 'Ruler of the Gods'. In the days, behikkhus, when Sakka, ruler of the gods, was a man, he undertook and carried out seven rules of conduct, whereby he attained his celestial sovereignty. What were the seven? 1. 'As long as I live, may I maintain my parents. 2. As long as I live, may I revere the head of the family. 3. As long as I live, may I use gentle language. 4. As long as I live, may I utter no slander. 5. As long as I live, with a mind rid of stain and selfishness, may I conduct myself in the home with generosity, with clean hands, delighting in renunciation, amenable to petitions, delighting in sharing gifts. 6. As long as i live, may I speak the truth. 7. As long as I live, may I not give way to anger: if anger should rise, may I swiftly repress it.' By undertaking and carrying out these rules when he was a human being, Sakka attained his celestial position. Whoso his mother and his father keeps, The senior in his family reveres, Converseth gently and with soft-toned speech, And all that makes for slander puts aside, Who sets himself all meanness to suppress, A man of truth, his temper 'neath control: — On such an one the Three and Thirty Gods Do verily confer the name: Good Man.

• [ 49 ] See Kulāvaka Jātaka, and Dhammapada Comy., i, 263 f., where the Buddha is made to address Mahāli (see next Sutta). For a more scholarly comment on these titles see Rhys Davids in Dialogues, ii, 297, introduction to Sakku-Pañha-Sutta. The titles omitted above are Kosiya and Sahassanetta (see above, p. 291 ).
• [ 50 ] Devānam-inda, On Inda and Indra, see op. et loc. cit.

THUS HAVE I HEARD: The Exalted One was once staying near Vesālī, in the Great Wood at the Gabled Hall. And Mahāli the Licchavite went to see the Exalted One and, saluting him, sat down at one side. So seated, he said: "Hath the Exalted One seen Sakka, ruler of the gods?" "I have seen him, Mahāli." "Was that perhaps someone, your reverence, who looked like Sakka, for Sakka is surely hard to see?" "I know Sakka, Mahāli, and those Norms that Sakka set himself, by the undertaking and carrying out of which he attained to his celestial position — I know them also. When Sakka, ruler of the gods, was formerly a human being, bhikkhus, he was a son of brahmins named Magha, and hence one of his names is: 'of the Maghas.' As such, he bestowed gifts from town to town, hence one of his names is Purindada: 'townlord-giver.' As such he gave munificiently, hence one of his names is Sakka: 'thorough' (sakkaccaṇ). As such he gave dwelling-places, hence one of his names is Vāsava: 'house-owner.' Sakka can in a moment think of a thousand matters, hence one of his names is 'Thousand-eyed' (sahass'akkha). Sakka became consort to the Asura maiden named Sujā, hence one of his names is 'Consort of Sujā' (Sujampati). Sakka rules over and governs the Thirty-three Gods, hence one of his name is 'Ruler of the Gods'. In the days, behikkhus, when Sakka, ruler of the gods, was a man, he undertook and carried out seven rules of conduct, whereby he attained his celestial sovereignty. What were the seven? 1. 'As long as I live, may I maintain my parents. 2. As long as I live, may I revere the head of the family. 3. As long as I live, may I use gentle language. 4. As long as I live, may I utter no slander. 5. As long as I live, with a mind rid of stain and selfishness, may I conduct myself in the home with generosity, with clean hands, delighting in renunciation, amenable to petitions, delighting in sharing gifts. 6. As long as i live, may I speak the truth. 7. As long as I live, may I not give way to anger: if anger should rise, may I swiftly repress it.' By undertaking and carrying out these rules when he was a human being, Sakka attained his celestial position." Whoso his mother and his father keeps, The senior in his family reveres, Converseth gently and with soft-toned speech, And all that makes for slander puts aside, Who sets himself all meanness to suppress, A man of truth, his temper 'neath control: — On such an one the Three and Thirty Gods Do verily confer the name: Good Man. Do verily confer the name: Good Man.

• [ 51 ] Cf. Jātaka, iv, 148 f., and Dhp. Comy., references in Index (vol. v.).
• [ 52 ] 'Giving these as a sample 'of his great knowledge.' Comy. B. refers to a fuller account of this little episode given in his Comy. on the Dīgha Nikāya (Sumangala-Vilāsinī). The dialogue occurs almost verbatim in the Sutta in Dhammapada Comy., i, 263 f. (on vr.30 ).

THUS HAVE I HEARD: The Exalted One was once staying near Rājagaha, in the Bamboo Grove, at the Squirrels' Feeding-ground. And there he addressed the brethren as follows: — "Long time ago, bhikkhus, a certain man dwelt in this Rājagaha, and he was poor, destitute, and of no account. He embraced the faith of the Norm and Discipline set forth by the Tathāgatas, and the morals and the learning and the charity and the wisdom thereof. And because he did so, he was reborn, after death and the dissolution of the body, in the world of bliss and light, into the communion of the Three and Thirty Gods, where he outshone the other gods in beauty and in glory. Thereupon, bhikkhus, the Thirty-three Gods were verily vexed and fretted and were consumed with indignation at this strange and unheard-of event, that a poor pauper of no account, reborn from the world of men, should so outshine them. But Sakka spoke to them saying: 'Be not vexed, dear sirs, at this son of the gods, for he, while yet a human being, embraced the faith of the Norm and Discipline set forth by Tathāgatas, likewise the moral code, the learning, charity, and wisdom. Hence it is that he doth outshine you all.' And in appeasing the Thirty-three, Sakka, ruler of the gods, on that occasion spoke these verses: — 'Whose faith in the Tathāgata Is firm and well-established, Whose moral code is pure and good, To Ariyans dear and by them praised, Who for the Brotherhood is filled With loyalty, whose vision's straight: — "Not poor that man," they rightly say, Nor sterile is the life he lives. Wherefore the wise should cultivate, Teaching of Buddhas born in mind, Faith, virtue, loyal piety, And clear discernment of the Truths.'"

• [ 53 ] B. explains this term (kapaṇa) as 'one who has attained to pity.' Cf. the triplet in Suppabuddha's story, Udāna, V, 3.
• [ 54 ] All these lines are in Ang. ii, 57. B.'s Comy. on them there (Mano-rathapūraṇī) explains 'loyaliety' (pasāda) as faith in the Buddha, Norm, Order, and dhammadassanaṇ as translated here (he Four Truths)

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. [Ed.: There] Sakka, ruler of the gods, once came to visit the Exalted One, and saluting him, stood at one side. So standing, he said: "What, lord, is by its situation enjoyable?" "The varied beauties of the park, the grove, Or lakes of lotuses and lovely line For man's enjoyment are of little worth. In village or the wild, in vale, on hill, Where'er the 'men of worth' — the Arahants — Their dwelling make, that is thespot By situation most enjoyable."

• [ 55 ] Cetyā 'in the sense of variegated, of many colours.' Comy.
• [ 56 ] In the Dhp. Comy. (ii, 195) on ver. 98, these four lines are ascribed to the Buddha, but in the Theragāthā ( Pss. of the Brethren, vers. 991, 992), to Sāriputta. But in both works they are spoken concerning his younger brother Revata, and his love for wild or desolate places.

THUS HAVE I HEARD: Vulture's Head — p.p. The Exalted One was once staying near Rājagaha, on Vulture's Peak Hill. And Sakka, ruler of the gods, came to visit him, and, saluting him, stood at one side. So standing, he addressed the Exalted One in the verse: "For mankind offering sacrifice, For creatures fain to earn reward, Who work good deeds for life renewed; Where do the gifts they offer here Entail herafter ample fruit?" [The Exalted One: —] "The four who travel on the Paths, The four who in Fruition stand, This Brotherhood whose way lies straight, In virtue and in insight trained: — For mankind offering sacrifice, For creatures fain to earn reward, Who work good deeds for life renewed; Whate'er they to that Order give Entails hereafter ample fruit."

• [ 57 ] See above, p. 282, n. 2.
• [ 58 ] Cf. above, pp. 103, 123 f.

THUS HAVE I HEARD: On one occasion, when at the Jeta Vana, The Exalted One had retired at noon to take siesta, meditating. Then Sakka, ruler of the gods, and Brahmā Sahampati came to see the Exalted One, and stood leaning each against a doorpost. And Sakka, ruler of the gods, uttered this verse in the presence of the Exalted One: — "Arise, O Hero, Victor in the fight, Whose burden lieth low, who hast no debts, Walk o'er the world! Wholly emancipated is thy heart, Like moon at large on night of fifteenth day." [Brahmā Sahampati: —] "Nay, ruler of the gods, not so is the Tathāgata to be worshipped, but on this wise: — Arise, O Hero, Victor in the fight, Who hast no debts, Lord of the Cravan, Walk o'er the world, And teach the Norm, Exalted One! there are who'll understand."

• [ 59 ] Cf. above, VI, 1, §1 f. and compare the verses in that Sutta. It was 'up' to B. to discuss the correction of Sakka's version by the 'higher criticism' of the Brahmā, but he passes it by. The latter insists on the missionary emphasis in the classic and orthodox version. He had interceded with the new Buddha to bring abut his great mission.
• [ 60 ] Cf. above other august door-keepers, VI, 1, §§ 7, 8; XI, 1, §8.
• [ 61 ] An epithet applied to the Arahant. Cf. a list of such, Points of Controversy, p. 113.
• [ 62 ] Anothr such epithet, but confined to the Thera-therī-gāthā ( Brethren, vers. 789, 882; Pss. of the Sisters, vrs. 2, 110 ). 'Debtless bliss' is applied also to a layman in Ang., ii, 69.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. "Long time ago, bhikkhus, Sakka, ruler of the gods, summoned his charioteer Mātali, saying: 'Harness, good Mātali, the thousand thoroughbreds to our chariot, and let us go to the Gardens that we may see their beauty.' 'So be it, lord,' responded Mātali, and obeyed. When the chariot was ready, he sent word to Sakka, saying: 'Harnessed, dear sir, are the thousand horoughbreds to the chariot and await thy pleasure.' Then Sakka, ruler of the gods, descending from the Vejayanta palace, with clasped hands did obeisance toward the different quarters. And Mātali the charioteer addressed to him the verses: — 'They of the Tiple Lore do honour thee, And all the nobly born that dwell on earth, The Four Great Kings and the renowned Thrice Ten. But who may he, this yakkha, be to whom Thou, Sakka, dost such signal honour pay?' [Sakka: —] 'They of the Triple Lore do honour me, And all the nobly born that dwell on earth, The Four Great Kings and the renowned Thrice Ten. But I my homage render unto them Who, in all virtuous habit graduates, Long-time experts in mastery of mind, Leaving the world, by highest motives led, Find in the higher life support and goal. And householders besides, who merit work, Laymen of virtue and of piety, Who with integrity maintain their wife, To them I pay my homage, Mātali.' [Mātali: —] 'Yea, I have heard, the best in all the world Are these whom thou, Sakka, thus honourest. I too do render homage unto them Whom thou thus honourest, O Vāsava!'" Thus spake he of the Maghas, thus the king Of gods, Sujampati, and having paid To all the divers quarters reverence, Mounted his chariot and led the way."

• [ 63 ] Lit. the 'thousand-yoked thoroughbred-chariot.' On 'thousand' associated with Sakka, cf. two of his names above (2, §2). Possibly a term of solar-myth origin. 'Bred' is here to be understood in the sense of being thorughly trained, of 'good breeding,' rather than 'good pedigree.' Possibly it needed a horse of good strain to achieve that rational development claimed by B. (and the Pali term) for a highly trained horse. See above, pp.11, n. 1; and 38 (iii).
• [ 64 ] Lower deities of the four quarters. See Dialogues, ii, 242.
• [ 65 ] See above, p. 9, n. 1.
• [ 66 ] See above, p. 262. n. 1.
• [ 67 ] Sammā, who have 'rightly, ' or 'perfectly' left, i.e. from saddhā, 'confidence' in their object and course, not from lower motives.
• [ 68 ] Representing 'the family.' Comy.
• [ 69 ] At the head of his deva-retinue.' Comy.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. "Long time ago, bhikkhus, Sakka, ruler of the gods, summoned his charioteer Mātali, saying: 'Harness, good Mātali, the thousand thoroughbreds to our chariot, and let us go to the Gardens that we may see their beauty.' 'So be it, lord,' responded Mātali, and obeyed. When the chariot was ready, he sent word to Sakka, saying: 'Harnessed, dear sir, are the thousand thoroughbreds to the chariot and await thy pleasure.' Then Sakka, ruler of the gods, descending from the Vejayanta palace, with clasped hands did obeisance to the Exalted One. And Mātali the charioteer addressed to him the verse: 'Thee, Vāsava, both gods and men revere. But who may he, this yakkha, be to whom Thou, Sakka, dost such signal honour pay?' [Sakka: —] 'The perfectly Enlightened, in this world With all its gods, illustrious Master, him I honour and revere, O Mātali. They who have given up passion, enmity, And ignorance, the Ar'hants poison-purged Ihonour and revere, O Mātali. And they who by suppressing lust and hate And out of ignorance emerging follow on, As learners finding joy in pulling down, And training with allzeal and strenuousness: — I honour and revere them, Mātali.' [Mātali: —] 'Yea, I have heard, the best in all the world Are these whom thou, Sakka, thus honourest. I too do render homage unto them Whom thou thus honourest, O Vāsava!' Thus spake he of the Maghas, thus the king Of gods, Sujampati, and having paid To the Exalted One due reverence, Mounted his chariot and led the way."

• [ 70 ] Those in the three lower Paths are being described (see Compendium, p. 217, § 10; Bud. Psych. Ethics, p. 95 f.). The Arahant was a-sekha : 'non-learner,' or adept.
• [ 71 ] See above, p. 280, n. 1. Bud. Psych. Ethics, p. 82, n. 2.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. "Long time ago, bhikkhus, Sakka, ruler of the gods, summoned his charioteer Mātali, saying: 'Harness, good Mātali, the thousand thoroughbreds to our chariot, and let us go to the Gardens that we may see their beauty.' 'So be it, lord,' responded Mātali, and obeyed. When the chariot was ready, he sent word to Sakka, saying: 'Harnessed, dear sir, are the thousand thoroughbreds to the chariot and await thy pleasure.' Then Sakka, ruler of the gods, descending from the Vejayanta palace, with clasped hands did obeisance to the Order of Brethren. And Mātali the charioteer addressed him in the verse: — 'Surely 't is they should thee revere, These men who live in bodies foul. In carrion sunk, who hunger, thirst. What in these homeless houseless folk Canst see to envy, Vāsava? Delcare to us how Rishis live; Thus wil't be ours to hear thy voice.' [Sakka: —] 'This in these homeless, houseless folk I see to envy, Mātali: — When from the village they depart, They go their way free from all care. In granary they nothing hoard, Nor storehouse-jar nor crate [is theirs]. Others make ready what they seek. Hence they maintain their goodly ways, With eloquent words in steadfastness, Or silent in serenity. The gods contend with Asuras, And men fight alway, Mātali. Non-combatant mid combatants, At peace where others go self-armed. Not laying hold'mong them that grip: — These do I reverence, Mātali.' [Mātali: —] 'Yea, I have heard, the best in all the world Are these whom thou, Sakka, thus honourest. I too do render homage unto them Whom thou thus honourest, O Vāsava!' Thus spake he of the Maghas, thus the king Of gods, Sujampati, and having paid To the Exalted One due reverence, Mounted his chariot and led the way."

• [ 72 ] These terms, writes B., may refer to the material matrix, or to their own bodies. The gods were animistic, as was shown in the First Chapter, and would speak naturally of the man, soul, self, as 'immersed in' the body.
• [ 73 ] Sakka's voice was very sweet, like the sound of a golden bell proceeding from the exquisite screen of his teeth. Comy.
• [ 74 ] These verses resemble Rohinī's apologia for recluses ( Sisters, LXVII). Three of the lines: 'In granary, etc.' are included in her verses. But Pischel's edition (PTS) of the Therigāthā gives pariniṭṭhitaṇ 'completed,' where the Saṃyutta has paraniṭṭhitaṇ, 'made ready by another.' Their alms, explains B., are 'cooked' in 'other' folk's houses, made ready by 'others' — an earthy, but safer substitute for the loftier (and grammaticallly forced) guess of my earlier translation. Again, the Therīgāthā has osenti for openti = pa'ikkhipanti: 'deposit' ('hoard').

THUS HAVE I HEARD: At Jeta Vana, Sakka, ruler of the gods, once came to visit the Exalted One, and saluting him, stood at one side and addressed him in the verse: — "What must we slay if we would happy live? What must we slay, if we would weep no more? What is't above all other things, whereof The slaughter thou approvest, GOTAMA?" [To whom the Exalted One: —] "Wrath must ye slay if ye would happy live. Wrath must ye slay if ye would weep no more. Of anger, Vāsava, with poisoned source, And fevered climax, murderously sweet, That is the slaughter by the Ariyans praised; That must ye slay in sooth, to weep no more."

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. "Long time ago, bhikkhus, a certain yakkha, ill-favoured, a pot-bellied dwarf came to be seated on the throne of Sakka, ruler of the gods. Thereat the Thirty-three Gods were annoyed, vexed and consumed with indignation at this strange and unheard-of procedure. Now in proportion as they became annoyed, vexed, indignant, that yakkha grew ever handsomer and more presentable and more attractive. Then they went and told Sakka what had happened. Ad they asked: 'Will this, then, dear sir, be a yakkha who feeds on anger?' Then Sakka came up to that anger-nourished yakkha, and draping his robe over one shoulder, and kneeling on his right knee, bent forth his clasped hands towards him, calling his own name thrice: 'I, dear sir, am Sakka, ruler of the gods! I, dear sir, am Sakka, ruler of the gods! I, dear sir, am Sakka, ruler of the gods!' Now in proportion, as Sakka did this, that yakkha became more and more ill-favoured and dwarfed and pot-bellied, till he vanished there and then. Thereupon Sakka, taking his seat on his throne, appeasing the Thirty-three Gods in that hour, addressed them in these verses: — 'Nay, not so easily put out am I, Nor in the whirl of passin lightly drawn. Long time ye know it is since I was wroth; In me wrath findeth no abiding place. To harsh and angry words I give no breath, Nor to my creed may I inconstant prove. But I restrain and hold myself in check, Heedful of my own spiritual growth.'"

• [ 77 ] Okoṭimako, explained as both lakunṭako and mahodaro, in fact, quite a Punch-silhouette. This Sutta is translated in Warren's Buddhism in Translations, 426. The Master is in a humorous vein.
• [ 78 ] See III, 2, §1.
• [ 79 ] Kodhāvattena, so Comy., not -vaṭṭena.
• [ 80 ] Vo, dative of reference, obsolete with us. I give the nearest substitute.
• [ 81 ] B. is silent over this not very obvious clause. But I think Feer is right and Warren wrong: 'And ne'er proclaim my virtue's fame' (dhammāni). This neuter plural is not unknown, but the proclaiming is precisely what the dear good god was doing! I read dhammā as equivalent to the instrumental dhammena. And nikittaye, 'I may not be false, or inconsistent to,' is good Sanskrit, though not yet found in Pali. Sakka's Dhamma (norm or creed) was especially Forbearance.

THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. "Long time ago, bhikkhus, Vepacitti, lord of the Asuras, was ill and suffering, and much afflicted. And Sakka, ruler of the gods, went to Vepacitti to inquire after his health. Vepacitti saw him coming afar off, and said: 'Heal me, O ruler of the gods!' 'Then do thou, Vepacitti, tell me Sambara's magic art.' 'Wait, dear sir, till I have held consultation.' Then Vepacitti consulted the Asuras, saying: 'May I, dear sirs, tell Sakka, ruler of the gods, Sambara's magic art?' 'Nay, dear sir, do not tell him!' Then, bhikkhus, Vepacitti, lord of Asuras, addressed this verse to Sakka, ruler of the gods: — 'Thou of the Maghas, Sakka, king of gods, Sujampati, the conjuror's magic art Leads to the dread abyss where Sambara The Asura hath been a century.'"

• [ 82 ] See above, 1, §10. 'Through the Rishis' curse.' Comy.
• [ 83 ] Sambari(yā) māyā. Juggling, or ? white magic is all that māyā ever means in early buddhist literature of in Theravāda literature. Asura-vidyā is used in the .Srauta Sūtras as a synonym for māyā. See Vedic Index, Macdonell and Keith, s.v.
• [ 84 ] Here is apparently a curious anomaly in B.'s comments. (1) He has told us that Vepacitti's real name was Sambara, Inda, or ruler of the Asuras (1, §10). (2) He calls the magician or conjurer whose art is known to Vepacitti, or is Vepacitti's, and who practised it, with direful results, Sambaro Asurindo. (3) He explains the last line as 'Sambara ruler of Asuras, a juggler, who, having practised māyā (māyāvī māyaṇ payojetvā) is "roasting" since a century ago in purgatory:' — and all without making any distinction between any two Sambaras. The only inference is that there was a post of Sambaratta (Sambarahood) as there was of Sakkatta (Sakka-hood), and that the 'late' ruler of the Asuras had an art which was either an heirloom taught to, or an innate talent possessed by each succeeding Sambara. But what an opportunity for our good B. to have missed! The Asuras naturally fear to put more power into Sakka's hands: — 'he will torment us, destroy us!' Vepacitti advises him and his, as honest men (tumhe dhammikā va), to keep clear of it (alaṇ vo na māyāya). The legend adds that Sakka's other offer of healing was to take Vepacitti to beg pardon of the Rishis. But to the champion of 'frightfulness' this was too much.

THUS HAVE I HEARD: On one occasion, at the Jeta Vana, two of the brethren had a dispute, in which one of them gave offence. Aware of this, he confessed his offence to the other as such, but the latter would not accept his apology. Now many of the brethren went and reported this to the Exalted One, who said: "Bhikkhus, there are two fools: he who does not see his offence as such and he who does not accept the other's right ruling. A wise pair were two of whom this one saw the offence as such, and that one accepted the other's right ruling. Long time ago, bhikkhus, Sakka, ruler of the gods, when calming the Thirty-three Gods in the Sudhammā Hall, spoke in that hour this verse: — 'Let anger come beneath your sway. Be there in friendship no decay. Blame not where censure is not due. And be no slander spread by you. By wrath bad folk are overthrown As if an avalanche came down.'"

The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There he addressed the brethren: — "Long time ago, bhikkhus, Sakka, ruler of the gods, when calming the Thirty-three Gods in the Sudhammā Hall, spoke in that hour this verse: — 'Let anger not o'ermaster you, And rage ye not 'gainst them that rage. For love and kindness [felt and shown] Ever 'mong Ariyans find a home. Bad folk by wrath are overthrown As when an avalanche comes down.'"

• [ 85 ] 'Non-anger is love (or amity) at its inception (pubbabhāgo), non-cruelty is compassion in its inception and after.' Comy.

[s.4nt.org: sn12.83–sn12.87 repeat this frame — 5 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "By him who knows not, who sees not decay-and-death as it really is, brethren, training must be done for knowledge about decay-and-death as it really is; By him who knows not, who sees not the uprising of decay-and-death as it really is, brethren, training must be done for knowledge about the uprising of decay-and-death as it really is; By him who knows not, who sees not the ceasing of decay-and-death as it really is, brethren, training must be done for knowledge about the ceasing of decay-and-death as it really is; By him who knows not, who sees not the way going to the ceasing of decay-and-death as it really is, brethren, training must be done for knowledge about the way going to the ceasing of decay-and-death as it really is." "By him who knows not, who sees not birth as it really is, brethren, training must be done for knowledge about birth as it really is; By him who knows not, who sees not the uprising of birth as it really is, brethren, training must be done for knowledge about the uprising of birth as it really is; By him who knows not, who sees not the ceasing of birth as it really is, brethren, training must be done for knowledge about the ceasing of birth as it really is; By him who knows not, who sees not the way going to the ceasing of birth as it really is, brethren, training must be done for knowledge about the way going to the ceasing of birth as it really is." "By him who knows not, who sees not becoming as it really is, brethren, training must be done for knowledge about becoming as it really is; By him who knows not, who sees not the uprising of becoming as it really is, brethren, training must be done for knowledge about the uprising of becoming as it really is; By him who knows not, who sees not the ceasing of becoming as it really is, brethren, training must be done for knowledge about the ceasing of becoming as it really is; By him who knows not, who sees not the way going to the ceasing of becoming as it really is, brethren, training must be done for knowledge about the way going to the ceasing of becoming as it really is." "By him who knows not, who sees not grasping as it really is, brethren, training must be done for knowledge about grasping as it really is; By him who knows not, who sees not the uprising of grasping as it really is, brethren, training must be done for knowledge about the uprising of grasping as it really is; By him who knows not, who sees not the ceasing of grasping as it really is, brethren, training must be done for knowledge about the ceasing of grasping as it really is; By him who knows not, who sees not the way going to the ceasing of grasping as it really is, brethren, training must be done for knowledge about the way going to the ceasing of grasping as it really is." "By him who knows not, who sees not craving as it really is, brethren, training must be done for knowledge about craving as it really is; By him who knows not, who sees not the uprising of craving as it really is, brethren, training must be done for knowledge about the uprising of craving as it really is; By him who knows not, who sees not the ceasing of craving as it really is, brethren, training must be done for knowledge about the ceasing of craving as it really is; By him who knows not, who sees not the way going to the ceasing of craving as it really is, brethren, training must be done for knowledge about the way going to the ceasing of craving as it really is." "By him who knows not, who sees not feeling as it really is, brethren, training must be done for knowledge about feeling as it really is; By him who knows not, who sees not the uprising of feeling as it really is, brethren, training must be done for knowledge about the uprising of feeling as it really is; By him who knows not, who sees not the ceasing of feeling as it really is, brethren, training must be done for knowledge about the ceasing of feeling as it really is; By him who knows not, who sees not the way going to the ceasing of feeling as it really is, brethren, training must be done for knowledge about the way going to the ceasing of feeling as it really is." "By him who knows not, who sees not contact as it really is, brethren, training must be done for knowledge about contact as it really is; By him who knows not, who sees not the uprising of contact as it really is, brethren, training must be done for knowledge about the uprising of contact as it really is; By him who knows not, who sees not the ceasing of contact as it really is, brethren, training must be done for knowledge about the ceasing of contact as it really is; By him who knows not, who sees not the way going to the ceasing of contact as it really is, brethren, training must be done for knowledge about the way going to the ceasing of contact as it really is." "By him who knows not, who sees not sense as it really is, brethren, training must be done for knowledge about sense as it really is; By him who knows not, who sees not the uprising of sense as it really is, brethren, training must be done for knowledge about the uprising of sense as it really is; By him who knows not, who sees not the ceasing of sense as it really is, brethren, training must be done for knowledge about the ceasing of sense as it really is; By him who knows not, who sees not the way going to the ceasing of sense as it really is, brethren, training must be done for knowledge about the way going to the ceasing of sense as it really is." "By him who knows not, who sees not name-and-shape as it really is, brethren, training must be done for knowledge about name-and-shape as it really is; By him who knows not, who sees not the uprising of name-and-shape as it really is, brethren, training must be done for knowledge about the uprising of name-and-shape as it really is; By him who knows not, who sees not the ceasing of name-and-shape as it really is, brethren, training must be done for knowledge about the ceasing of name-and-shape as it really is; By him who knows not, who sees not the way going to the ceasing of name-and-shape as it really is, brethren, training must be done for knowledge about the way going to the ceasing of name-and-shape as it really is." "By him who knows not, who sees not consciousness as it really is, brethren, training must be done for knowledge about consciousness as it really is; By him who knows not, who sees not the uprising of consciousness as it really is, brethren, training must be done for knowledge about the uprising of consciousness as it really is; By him who knows not, who sees not the ceasing of consciousness as it really is, brethren, training must be done for knowledge about the ceasing of consciousness as it really is; By him who knows not, who sees not the way going to the ceasing of consciousness as it really is, brethren, training must be done for knowledge about the way going to the ceasing of consciousness as it really is." "By him who knows not, who sees not activities as they really are, brethren, training must be done for knowledge about activities as they really are; By him who knows not, who sees not the uprising of activities as they really are, brethren, training must be done for knowledge about the uprising of activities as they really are; By him who knows not, who sees not the ceasing of activities as they really are, brethren, training must be done for knowledge about the ceasing of activities as they really are; By him who knows not, who sees not the way going to the ceasing of activities as they really are, brethren, training must be done for knowledge about the way going to the ceasing of activities as they really are."

[s.4nt.org: sn12.88–sn12.93 repeat this frame — 6 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "By him who knows not, who sees not decay-and-death as it really is, brethren, there must be ardour, for knowledge about decay-and-death as it really is; By him who knows not, who sees not the uprising of decay-and-death as it really is, brethren, there must be ardour, for knowledge about the uprising of decay-and-death as it really is; By him who knows not, who sees not the ceasing of decay-and-death as it really is, brethren, there must be ardour, for knowledge about the ceasing of decay-and-death as it really is; By him who knows not, who sees not the way going to the ceasing of decay-and-death as it really is, brethren, there must be ardour, for knowledge about the way going to the ceasing of decay-and-death as it really is." "By him who knows not, who sees not birth as it really is, brethren, there must be ardour, for knowledge about birth as it really is; By him who knows not, who sees not the uprising of birth as it really is, brethren, there must be ardour, for knowledge about the uprising of birth as it really is; By him who knows not, who sees not the ceasing of birth as it really is, brethren, there must be ardour, for knowledge about the ceasing of birth as it really is; By him who knows not, who sees not the way going to the ceasing of birth as it really is, brethren, there must be ardour, for knowledge about the way going to the ceasing of birth as it really is." "By him who knows not, who sees not becoming as it really is, brethren, there must be ardour, for knowledge about becoming as it really is; By him who knows not, who sees not the uprising of becoming as it really is, brethren, there must be ardour, for knowledge about the uprising of becoming as it really is; By him who knows not, who sees not the ceasing of becoming as it really is, brethren, there must be ardour, for knowledge about the ceasing of becoming as it really is; By him who knows not, who sees not the way going to the ceasing of becoming as it really is, brethren, there must be ardour, for knowledge about the way going to the ceasing of becoming as it really is." "By him who knows not, who sees not grasping as it really is, brethren, there must be ardour, for knowledge about grasping as it really is; By him who knows not, who sees not the uprising of grasping as it really is, brethren, there must be ardour, for knowledge about the uprising of grasping as it really is; By him who knows not, who sees not the ceasing of grasping as it really is, brethren, there must be ardour, for knowledge about the ceasing of grasping as it really is; By him who knows not, who sees not the way going to the ceasing of grasping as it really is, brethren, there must be ardour, for knowledge about the way going to the ceasing of grasping as it really is." "By him who knows not, who sees not craving as it really is, brethren, there must be ardour, for knowledge about craving as it really is; By him who knows not, who sees not the uprising of craving as it really is, brethren, there must be ardour, for knowledge about the uprising of craving as it really is; By him who knows not, who sees not the ceasing of craving as it really is, brethren, there must be ardour, for knowledge about the ceasing of craving as it really is; By him who knows not, who sees not the way going to the ceasing of craving as it really is, brethren, there must be ardour, for knowledge about the way going to the ceasing of craving as it really is." "By him who knows not, who sees not feeling as it really is, brethren, there must be ardour, for knowledge about feeling as it really is; By him who knows not, who sees not the uprising of feeling as it really is, brethren, there must be ardour, for knowledge about the uprising of feeling as it really is; By him who knows not, who sees not the ceasing of feeling as it really is, brethren, there must be ardour, for knowledge about the ceasing of feeling as it really is; By him who knows not, who sees not the way going to the ceasing of feeling as it really is, brethren, there must be ardour, for knowledge about the way going to the ceasing of feeling as it really is." "By him who knows not, who sees not contact as it really is, brethren, there must be ardour, for knowledge about contact as it really is; By him who knows not, who sees not the uprising of contact as it really is, brethren, there must be ardour, for knowledge about the uprising of contact as it really is; By him who knows not, who sees not the ceasing of contact as it really is, brethren, there must be ardour, for knowledge about the ceasing of contact as it really is; By him who knows not, who sees not the way going to the ceasing of contact as it really is, brethren, there must be ardour, for knowledge about the way going to the ceasing of contact as it really is." "By him who knows not, who sees not sense as it really is, brethren, there must be ardour, for knowledge about sense as it really is; By him who knows not, who sees not the uprising of sense as it really is, brethren, there must be ardour, for knowledge about the uprising of sense as it really is; By him who knows not, who sees not the ceasing of sense as it really is, brethren, there must be ardour, for knowledge about the ceasing of sense as it really is; By him who knows not, who sees not the way going to the ceasing of sense as it really is, brethren, there must be ardour, for knowledge about the way going to the ceasing of sense as it really is." "By him who knows not, who sees not name-and-shape as it really is, brethren, there must be ardour, for knowledge about name-and-shape as it really is; By him who knows not, who sees not the uprising of name-and-shape as it really is, brethren, there must be ardour, for knowledge about the uprising of name-and-shape as it really is; By him who knows not, who sees not the ceasing of name-and-shape as it really is, brethren, there must be ardour, for knowledge about the ceasing of name-and-shape as it really is; By him who knows not, who sees not the way going to the ceasing of name-and-shape as it really is, brethren, there must be ardour, for knowledge about the way going to the ceasing of name-and-shape as it really is." "By him who knows not, who sees not consciousness as it really is, brethren, there must be ardour, for knowledge about consciousness as it really is; By him who knows not, who sees not the uprising of consciousness as it really is, brethren, there must be ardour, for knowledge about the uprising of consciousness as it really is; By him who knows not, who sees not the ceasing of consciousness as it really is, brethren, there must be ardour, for knowledge about the ceasing of consciousness as it really is; By him who knows not, who sees not the way going to the ceasing of consciousness as it really is, brethren, there must be ardour, for knowledge about the way going to the ceasing of consciousness as it really is." "By him who knows not, who sees not activities as they really are, brethren, there must be ardour, for knowledge about activities as they really are; By him who knows not, who sees not the uprising of activities as they really are, brethren, there must be ardour, for knowledge about the uprising of activities as they really are; By him who knows not, who sees not the ceasing of activities as they really are, brethren, there must be ardour, for knowledge about the ceasing of activities as they really are; By him who knows not, who sees not the way going to the ceasing of activities as they really are, brethren, there must be ardour, for knowledge about the way going to the ceasing of activities as they really are."

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "To Vipassi, brethren, Exalted One, Arahant, Buddha Supreme, before his enlightenment, while he was yet unenlightened and Bodhisat, there came this thought: — 'Alas! this world has fallen upon trouble. There is getting born and growing old, and dying and falling and being reborn. And yet from this suffering an escape is not known, even from decay-and-death. O when shall escape from this suffering, even from decay-and-death, be revealed?' Then to Vipassi bodhisatta, brethren, came this thought: — 'What now being present, does decay-and-death come to be? What conditions decay-and-death?' Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — 'Let there be birth, then there is decay-and-death. Decay-and-death is conditioned by birth.' Then to Vipassi bodhisatta, brethren, came this thought: — 'What now being present, does birth come to be? What conditions birth?' Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — 'Let there be becoming, then there is birth. Birth is conditioned by becoming.' Then to Vipassi bodhisatta, brethren, came this thought: — 'What now being present, does becoming come to be? What conditions becoming?' Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — 'Let there be grasping, then there is becoming. Becoming is conditioned by grasping.' Then to Vipassi bodhisatta, brethren, came this thought: — 'What now being present, does grasping come to be? What conditions grasping?' Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — 'Let there be craving, then there is grasping. Grasping is conditioned by craving.' Then to Vipassi bodhisatta, brethren, came this thought: — 'What now being present, does craving come to be? What conditions craving?' Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — 'Let there be feeling, then there is craving. Craving is conditioned by feeling.' Then to Vipassi bodhisatta, brethren, came this thought: — 'What now being present, does feeling come to be? What conditions feeling?' Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — 'Let there be contact, then there is feeling. Feeling is conditioned by contact.' Then to Vipassi bodhisatta, brethren, came this thought: — 'What now being present, does contact come to be? What conditions contact?' Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — 'Let there be sense, then there is contact. Contact is conditioned by sense.' Then to Vipassi bodhisatta, brethren, came this thought: — 'What now being present, does sense come to be? What conditions sense?' Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — 'Let there be name-and-shape, then there is sense. Sense is conditioned by name-and-shape.' Then to Vipassi bodhisatta, brethren, came this thought: — 'What now being present, does name-and-shape come to be? What conditions name-and-shape?' Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — 'Let there be consciousness, then there is name-and-shape. Name-and-shape is conditioned by consciousness.' Then to Vipassi bodhisatta, brethren, came this thought: — 'What now being present, does consciousness come to be? What conditions consciousness?' Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — 'Let there be activities, then there is consciousness. Consciousness is conditioned by activities.' Then to Vipassi bodhisatta, brethren, came this thought: — 'What now being present, do activities come to be? What conditions activities?' Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — 'Let there be ignorance, then there are activities. Activities are conditioned by ignorance. Such verily is this: Conditioned by ignorance activities come to pass; conditioned by activities consciousness, conditioned by consciousness name-and-shape, conditioned by name-and-shape sense, conditioned by sense contact, conditioned by contact feeling, conditioned by feeling craving, conditioned by craving grasping, conditioned by grasping becoming, conditioned by becoming birth, conditioned by birth old age-and death, grief, lamenting, suffering, sorrow, despair come to pass. Even so is the coming to be of this entire mass of ill. Coming to be! Coming to be!' At the thought there arose in Vipassi bodhisatta, brethren, in things not taught before vision, there arose in Vipassi bodhisatta knowledge, insight arose, wisdom arose, light arose." Then, brethren, to Vipassi bodhisatta, came the thought: — 'What now being absent, does decay-and-death not come to be? From the ceasing of what is there ceasing of decay-and-death? Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — 'Let there be no birth, then decay-and-death ceases. From ceasing of birth ceasing of decay-and-death.' And thus also came to Vipassi bodhisatta, the thought: — 'What now being absent, does birth not come to be? From the ceasing of what is there ceasing of birth? Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — 'Let there be no becoming, then birth ceases. From ceasing of becoming ceasing of birth.' And thus also came to Vipassi bodhisatta, the thought: — 'What now being absent, does becoming not come to be? From the ceasing of what is there ceasing of becoming? Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — 'Let there be no grasping, then becoming ceases. From ceasing of grasping ceasing of becoming.' And thus also came to Vipassi bodhisatta, the thought: — 'What now being absent, does grasping not come to be? From the ceasing of what is there ceasing of grasping? Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — 'Let there be no craving, then grasping ceases. From ceasing of craving ceasing of grasping.' And thus also came to Vipassi bodhisatta, the thought: — 'What now being absent, does craving not come to be? From the ceasing of what is there ceasing of craving? Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — 'Let there be no feeling, then craving ceases. From ceasing of feeling ceasing of craving.' And thus also came to Vipassi bodhisatta, the thought: — 'What now being absent, does feeling not come to be? From the ceasing of what is there ceasing of feeling? Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — 'Let there be no contact, then feeling ceases. From ceasing of contact ceasing of feeling.' And thus also came to Vipassi bodhisatta, the thought: — 'What now being absent, does contact not come to be? From the ceasing of what is there ceasing of contact? Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — 'Let there be no sense, then contact ceases. From ceasing of sense ceasing of contact.' And thus also came to Vipassi bodhisatta, the thought: — 'What now being absent, does sense not come to be? From the ceasing of what is there ceasing of sense? Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — 'Let there be no name-and-shape, then sense ceases. From ceasing of name-and-shape ceasing of sense.' And thus also came to Vipassi bodhisatta, the thought: — 'What now being absent, does name-and-shape not come to be? From the ceasing of what is there ceasing of name-and-shape? Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — 'Let there be no consciousness, then name-and-shape ceases. From ceasing of consciousness ceasing of name-and-shape.' And thus also came to Vipassi bodhisatta, the thought: — 'What now being absent, does consciousness not come to be? From the ceasing of what is there ceasing of consciousness? Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — 'Let there be no activities, then consciousness ceases. From ceasing of activities ceasing of consciousness.' And thus also came to Vipassi bodhisatta, the thought: — 'What now being absent, do activities not come to be? From the ceasing of what is there ceasing of activities? Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — 'Let there be no ignorance, then activities cease. From ceasing of ignorance ceasing of activities.' Such verily is this: 'Ceasing of activities because of ceasing of ignorance,; from ceasing of activities ceasing of consciousness; from ceasing of consciousness ceasing of name-and-shape; from ceasing of name-and-shape ceasing of sense; from ceasing of sense ceasing of contact; from ceasing of contact ceasing of feeling; from ceasing of feeling ceasing of craving; from ceasing of craving ceasing of grasping; from ceasing of grasping ceasing of becoming; from ceasing of becoming ceasing of birth; from ceasing of birth, old age-and-death, grief, lamenting, suffering, sorrow, despair cease. Even so is the ceasing of this entire mass of ill. Ceasing! Ceasing!' At the thought there arose in Vipassi bodhisatta, brethren, in things not taught before vision, there arose in Vipassi bodhisatta knowledge, insight arose, wisdom arose, light arose."

• [ 1 ] Told also in Dialogues, ii, 23 f. There the experience of Vipassi alone is given in full, a similar experience being affirmed as having happened to the succeding Buddhas, including the narrator Gotama. Here commencing in the same way Gotama gives also his own similar experience, though the compilation is, in the middle, condensed, as I have condensed above. [Ed.: Although the Pali abbreviates, it does so with 'pe' indicating that the missing sections were present in the original — in other words were not originally teachings in brief or summaries. Consequently they have been spelled out in full for this edition. Additionally Mrs. Rhys Davids abbreviates intermediate sections on her own — these also have been spelled out using her construction in previous identical passages.]
• [ 2 ] Yoniso, instrumental of yoni, lit. matrix. Invariably rendered in the Comy. by upāyena, pāṭha-, i.e., 'by method,' system, order. Cf. above i, 131, 320. In Psalms of the Brethren I was fain to render this term by a full periphrasis: —
• [ 3 ] Pubbe ananussvtesu dhammesu. In the Dialogues 'not learnt before.' Suta is that which is (a) heard, and so, in a bookless age, (b) learnt. Anussuta is 'learnt in order,' 'heard of,' or as we should say, 'taught,' or 'read of.' — In view of the doctrine of previous Buddhas, the phrase is only true as to a limited past. For Gotama's age it was a new gospel.
• [ 4 ] Lit. eye: 'knowledge with the sense of vision.' Comy.
• [ 5 ] 'As meaning what is known.' Comy.
• [ 6 ] 'As meaning penetration.' Comy.
• [ 7 ] 'As meaning radiance (luminance, obhāso ).' Comy.

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: To Sikī, brethren, Exalted One, Arahant, Buddha Supreme, before his enlightenment, while he was yet unenlightened and Bodhisat, there came this thought: — Alas! this world has fallen upon trouble. There is getting born and growing old, and dying and falling and being reborn. And yet from this suffering an escape is not known, even from decay-and-death. O when shall escape from this suffering, even from decay-and-death, be revealed? Then to Sikhī bodhisatta, brethren, came this thought: — What now being present, does decay-and-death come to be? What conditions decay-and-death? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be birth, then there is decay-and-death. Decay-and-death is conditioned by birth. Then to Sikhī bodhisatta, brethren, came this thought: — What now being present, does birth come to be? What conditions birth? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be becoming, then there is birth. Birth is conditioned by becoming. Then to Sikhī bodhisatta, brethren, came this thought: — What now being present, does becoming come to be? What conditions becoming? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be grasping, then there is becoming. Becoming is conditioned by grasping. Then to Sikhī bodhisatta, brethren, came this thought: — What now being present, does grasping come to be? What conditions grasping? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be craving, then there is grasping. Grasping is conditioned by craving. Then to Sikhī bodhisatta, brethren, came this thought: — What now being present, does craving come to be? What conditions craving? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be feeling, then there is craving. Craving is conditioned by feeling. Then to Sikhī bodhisatta, brethren, came this thought: — What now being present, does feeling come to be? What conditions feeling? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be contact, then there is feeling. Feeling is conditioned by contact. Then to Sikhī bodhisatta, brethren, came this thought: — What now being present, does contact come to be? What conditions contact? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be sense, then there is contact. Contact is conditioned by sense. Then to Sikhī bodhisatta, brethren, came this thought: — What now being present, does sense come to be? What conditions sense? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be name-and-shape, then there is sense. Sense is conditioned by name-and-shape. Then to Sikhī bodhisatta, brethren, came this thought: — What now being present, does name-and-shape come to be? What conditions name-and-shape? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be consciousness, then there is name-and-shape. Name-and-shape is conditioned by consciousness. Then to Sikhī bodhisatta, brethren, came this thought: — What now being present, does consciousness come to be? What conditions consciousness? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be activities, then there is consciousness. Consciousness is conditioned by activities. Then to Sikhī bodhisatta, brethren, came this thought: — What now being present, do activities come to be? What conditions activities? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be ignorance, then there are activities. Activities are conditioned by ignorance. Such verily is this 'Conditioned by ignorance activities come to pass; conditioned by activities consciousness, conditioned by consciousness name-and-shape, conditioned by name-and-shape sense, conditioned by sense contact, conditioned by contact feeling, conditioned by feeling craving, conditioned by craving grasping, conditioned by grasping becoming, conditioned by becoming birth, conditioned by birth old age-and death, grief, lamenting, suffering, sorrow, despair come to pass. Even so is the coming to be of this entire mass of ill. Coming to be! Coming to be! At the thought there arose in Sikhī bodhisatta, brethren, in things not taught before vision, there arose in Sikhī bodhisatta knowledge, insight arose, wisdom arose, light arose. Then, brethren, to Sikhī bodhisatta, came the thought: — 'What now being absent, does decay-and-death not come to be? From the ceasing of what is there ceasing of decay-and-death? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no birth, then decay-and-death ceases. From ceasing of birth ceasing of decay-and-death. And thus also came to Sikhī bodhisatta, the thought: — 'What now being absent, does birth not come to be? From the ceasing of what is there ceasing of birth? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no becoming, then birth ceases. From ceasing of becoming ceasing of birth. And thus also came to Sikhī bodhisatta, the thought: — 'What now being absent, does becoming not come to be? From the ceasing of what is there ceasing of becoming? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no grasping, then becoming ceases. From ceasing of grasping ceasing of becoming. And thus also came to Sikhī bodhisatta, the thought: — 'What now being absent, does grasping not come to be? From the ceasing of what is there ceasing of grasping? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no craving, then grasping ceases. From ceasing of craving ceasing of grasping. And thus also came to Sikhī bodhisatta, the thought: — 'What now being absent, does craving not come to be? From the ceasing of what is there ceasing of craving? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no feeling, then craving ceases. From ceasing of feeling ceasing of craving. And thus also came to Sikhī bodhisatta, the thought: — 'What now being absent, does feeling not come to be? From the ceasing of what is there ceasing of feeling? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no contact, then feeling ceases. From ceasing of contact ceasing of feeling. And thus also came to Sikhī bodhisatta, the thought: — 'What now being absent, does contact not come to be? From the ceasing of what is there ceasing of contact? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no sense, then contact ceases. From ceasing of sense ceasing of contact. And thus also came to Sikhī bodhisatta, the thought: — 'What now being absent, does sense not come to be? From the ceasing of what is there ceasing of sense? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no name-and-shape, then sense ceases. From ceasing of name-and-shape ceasing of sense. And thus also came to Sikhī bodhisatta, the thought: — 'What now being absent, does name-and-shape not come to be? From the ceasing of what is there ceasing of name-and-shape? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no consciousness, then name-and-shape ceases. From ceasing of consciousness ceasing of name-and-shape. And thus also came to Sikhī bodhisatta, the thought: — 'What now being absent, does consciousness not come to be? From the ceasing of what is there ceasing of consciousness? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no activities, then consciousness ceases. From ceasing of activities ceasing of consciousness. And thus also came to Sikhī bodhisatta, the thought: — 'What now being absent, do activities not come to be? From the ceasing of what is there ceasing of activities? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no ignorance, then activities cease. From ceasing of ignorance ceasing of activities. Such verily is this 'ceasing of activities because of ceasing of ignorance,; from ceasing of activities ceasing of consciousness; from ceasing of consciousness ceasing of name-and-shape; from ceasing of name-and-shape ceasing of sense; from ceasing of sense ceasing of contact; from ceasing of contact ceasing of feeling; from ceasing of feeling ceasing of craving; from ceasing of craving ceasing of grasping; from ceasing of grasping ceasing of becoming; from ceasing of becoming ceasing of birth; from ceasing of birth, old age-and-death, grief, lamenting, suffering, sorrow, despair cease. Even so is the ceasing of this entire mass of ill. Ceasing! Ceasing! At the thought there arose in Sikhī bodhisatta, brethren, in things not taught before vision, there arose in Sikhī bodhisatta knowledge, insight arose, wisdom arose, light arose.

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: To Vessabhu, brethren, Exalted One, Arahant, Buddha Supreme, before his enlightenment, while he was yet unenlightened and Bodhisat, there came this thought: — Alas! this world has fallen upon trouble. There is getting born and growing old, and dying and falling and being reborn. And yet from this suffering an escape is not known, even from decay-and-death. O when shall escape from this suffering, even from decay-and-death, be revealed? Then to Vessabhu bodhisatta, brethren, came this thought: — What now being present, does decay-and-death come to be? What conditions decay-and-death? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be birth, then there is decay-and-death. Decay-and-death is conditioned by birth. Then to Vessabhu bodhisatta, brethren, came this thought: — What now being present, does birth come to be? What conditions birth? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be becoming, then there is birth. Birth is conditioned by becoming. Then to Vessabhu bodhisatta, brethren, came this thought: — What now being present, does becoming come to be? What conditions becoming? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be grasping, then there is becoming. Becoming is conditioned by grasping. Then to Vessabhu bodhisatta, brethren, came this thought: — What now being present, does grasping come to be? What conditions grasping? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be craving, then there is grasping. Grasping is conditioned by craving. Then to Vessabhu bodhisatta, brethren, came this thought: — What now being present, does craving come to be? What conditions craving? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be feeling, then there is craving. Craving is conditioned by feeling. Then to Vessabhu bodhisatta, brethren, came this thought: — What now being present, does feeling come to be? What conditions feeling? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be contact, then there is feeling. Feeling is conditioned by contact. Then to Vessabhu bodhisatta, brethren, came this thought: — What now being present, does contact come to be? What conditions contact? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be sense, then there is contact. Contact is conditioned by sense. Then to Vessabhu bodhisatta, brethren, came this thought: — What now being present, does sense come to be? What conditions sense? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be name-and-shape, then there is sense. Sense is conditioned by name-and-shape. Then to Vessabhu bodhisatta, brethren, came this thought: — What now being present, does name-and-shape come to be? What conditions name-and-shape? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be consciousness, then there is name-and-shape. Name-and-shape is conditioned by consciousness. Then to Vessabhu bodhisatta, brethren, came this thought: — What now being present, does consciousness come to be? What conditions consciousness? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be activities, then there is consciousness. Consciousness is conditioned by activities. Then to Vessabhu bodhisatta, brethren, came this thought: — What now being present, do activities come to be? What conditions activities? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be ignorance, then there are activities. Activities are conditioned by ignorance. Such verily is this 'Conditioned by ignorance activities come to pass; conditioned by activities consciousness, conditioned by consciousness name-and-shape, conditioned by name-and-shape sense, conditioned by sense contact, conditioned by contact feeling, conditioned by feeling craving, conditioned by craving grasping, conditioned by grasping becoming, conditioned by becoming birth, conditioned by birth old age-and death, grief, lamenting, suffering, sorrow, despair come to pass. Even so is the coming to be of this entire mass of ill. Coming to be! Coming to be! At the thought there arose in Vessabhu bodhisatta, brethren, in things not taught before vision, there arose in Vessabhu bodhisatta knowledge, insight arose, wisdom arose, light arose. Then, brethren, to Vessabhu bodhisatta, came the thought: — 'What now being absent, does decay-and-death not come to be? From the ceasing of what is there ceasing of decay-and-death? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no birth, then decay-and-death ceases. From ceasing of birth ceasing of decay-and-death. And thus also came to Vessabhu bodhisatta, the thought: — 'What now being absent, does birth not come to be? From the ceasing of what is there ceasing of birth? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no becoming, then birth ceases. From ceasing of becoming ceasing of birth. And thus also came to Vessabhu bodhisatta, the thought: — 'What now being absent, does becoming not come to be? From the ceasing of what is there ceasing of becoming? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no grasping, then becoming ceases. From ceasing of grasping ceasing of becoming. And thus also came to Vessabhu bodhisatta, the thought: — 'What now being absent, does grasping not come to be? From the ceasing of what is there ceasing of grasping? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no craving, then grasping ceases. From ceasing of craving ceasing of grasping. And thus also came to Vessabhu bodhisatta, the thought: — 'What now being absent, does craving not come to be? From the ceasing of what is there ceasing of craving? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no feeling, then craving ceases. From ceasing of feeling ceasing of craving. And thus also came to Vessabhu bodhisatta, the thought: — 'What now being absent, does feeling not come to be? From the ceasing of what is there ceasing of feeling? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no contact, then feeling ceases. From ceasing of contact ceasing of feeling. And thus also came to Vessabhu bodhisatta, the thought: — 'What now being absent, does contact not come to be? From the ceasing of what is there ceasing of contact? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no sense, then contact ceases. From ceasing of sense ceasing of contact. And thus also came to Vessabhu bodhisatta, the thought: — 'What now being absent, does sense not come to be? From the ceasing of what is there ceasing of sense? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no name-and-shape, then sense ceases. From ceasing of name-and-shape ceasing of sense. And thus also came to Vessabhu bodhisatta, the thought: — 'What now being absent, does name-and-shape not come to be? From the ceasing of what is there ceasing of name-and-shape? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no consciousness, then name-and-shape ceases. From ceasing of consciousness ceasing of name-and-shape. And thus also came to Vessabhu bodhisatta, the thought: — 'What now being absent, does consciousness not come to be? From the ceasing of what is there ceasing of consciousness? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no activities, then consciousness ceases. From ceasing of activities ceasing of consciousness. And thus also came to Vessabhu bodhisatta, the thought: — 'What now being absent, do activities not come to be? From the ceasing of what is there ceasing of activities? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no ignorance, then activities cease. From ceasing of ignorance ceasing of activities. Such verily is this 'ceasing of activities because of ceasing of ignorance,; from ceasing of activities ceasing of consciousness; from ceasing of consciousness ceasing of name-and-shape; from ceasing of name-and-shape ceasing of sense; from ceasing of sense ceasing of contact; from ceasing of contact ceasing of feeling; from ceasing of feeling ceasing of craving; from ceasing of craving ceasing of grasping; from ceasing of grasping ceasing of becoming; from ceasing of becoming ceasing of birth; from ceasing of birth, old age-and-death, grief, lamenting, suffering, sorrow, despair cease. Even so is the ceasing of this entire mass of ill. Ceasing! Ceasing! At the thought there arose in Vessabhu bodhisatta, brethren, in things not taught before vision, there arose in Vessabhu bodhisatta knowledge, insight arose, wisdom arose, light arose.

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: To Kakusandha, brethren, Exalted One, Arahant, Buddha Supreme, before his enlightenment, while he was yet unenlightened and Bodhisat, there came this thought: — Alas! this world has fallen upon trouble. There is getting born and growing old, and dying and falling and being reborn. And yet from this suffering an escape is not known, even from decay-and-death. O when shall escape from this suffering, even from decay-and-death, be revealed? Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, does decay-and-death come to be? What conditions decay-and-death? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be birth, then there is decay-and-death. Decay-and-death is conditioned by birth. Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, does birth come to be? What conditions birth? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be becoming, then there is birth. Birth is conditioned by becoming. Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, does becoming come to be? What conditions becoming? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be grasping, then there is becoming. Becoming is conditioned by grasping. Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, does grasping come to be? What conditions grasping? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be craving, then there is grasping. Grasping is conditioned by craving. Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, does craving come to be? What conditions craving? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be feeling, then there is craving. Craving is conditioned by feeling. Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, does feeling come to be? What conditions feeling? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be contact, then there is feeling. Feeling is conditioned by contact. Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, does contact come to be? What conditions contact? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be sense, then there is contact. Contact is conditioned by sense. Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, does sense come to be? What conditions sense? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be name-and-shape, then there is sense. Sense is conditioned by name-and-shape. Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, does name-and-shape come to be? What conditions name-and-shape? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be consciousness, then there is name-and-shape. Name-and-shape is conditioned by consciousness. Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, does consciousness come to be? What conditions consciousness? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be activities, then there is consciousness. Consciousness is conditioned by activities. Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, do activities come to be? What conditions activities? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be ignorance, then there are activities. Activities are conditioned by ignorance. Such verily is this 'Conditioned by ignorance activities come to pass; conditioned by activities consciousness, conditioned by consciousness name-and-shape, conditioned by name-and-shape sense, conditioned by sense contact, conditioned by contact feeling, conditioned by feeling craving, conditioned by craving grasping, conditioned by grasping becoming, conditioned by becoming birth, conditioned by birth old age-and death, grief, lamenting, suffering, sorrow, despair come to pass. Even so is the coming to be of this entire mass of ill. Coming to be! Coming to be! At the thought there arose in Kakusandha bodhisatta, brethren, in things not taught before vision, there arose in Kakusandha bodhisatta knowledge, insight arose, wisdom arose, light arose. Then, brethren, to Kakusandha bodhisatta, came the thought: — 'What now being absent, does decay-and-death not come to be? From the ceasing of what is there ceasing of decay-and-death? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no birth, then decay-and-death ceases. From ceasing of birth ceasing of decay-and-death. And thus also came to Kakusandha bodhisatta, the thought: — 'What now being absent, does birth not come to be? From the ceasing of what is there ceasing of birth? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no becoming, then birth ceases. From ceasing of becoming ceasing of birth. And thus also came to Kakusandha bodhisatta, the thought: — 'What now being absent, does becoming not come to be? From the ceasing of what is there ceasing of becoming? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no grasping, then becoming ceases. From ceasing of grasping ceasing of becoming. And thus also came to Kakusandha bodhisatta, the thought: — 'What now being absent, does grasping not come to be? From the ceasing of what is there ceasing of grasping? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no craving, then grasping ceases. From ceasing of craving ceasing of grasping. And thus also came to Kakusandha bodhisatta, the thought: — 'What now being absent, does craving not come to be? From the ceasing of what is there ceasing of craving? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no feeling, then craving ceases. From ceasing of feeling ceasing of craving. And thus also came to Kakusandha bodhisatta, the thought: — 'What now being absent, does feeling not come to be? From the ceasing of what is there ceasing of feeling? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no contact, then feeling ceases. From ceasing of contact ceasing of feeling. And thus also came to Kakusandha bodhisatta, the thought: — 'What now being absent, does contact not come to be? From the ceasing of what is there ceasing of contact? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no sense, then contact ceases. From ceasing of sense ceasing of contact. And thus also came to Kakusandha bodhisatta, the thought: — 'What now being absent, does sense not come to be? From the ceasing of what is there ceasing of sense? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no name-and-shape, then sense ceases. From ceasing of name-and-shape ceasing of sense. And thus also came to Kakusandha bodhisatta, the thought: — 'What now being absent, does name-and-shape not come to be? From the ceasing of what is there ceasing of name-and-shape? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no consciousness, then name-and-shape ceases. From ceasing of consciousness ceasing of name-and-shape. And thus also came to Kakusandha bodhisatta, the thought: — 'What now being absent, does consciousness not come to be? From the ceasing of what is there ceasing of consciousness? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no activities, then consciousness ceases. From ceasing of activities ceasing of consciousness. And thus also came to Kakusandha bodhisatta, the thought: — 'What now being absent, do activities not come to be? From the ceasing of what is there ceasing of activities? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no ignorance, then activities cease. From ceasing of ignorance ceasing of activities. Such verily is this 'ceasing of activities because of ceasing of ignorance,; from ceasing of activities ceasing of consciousness; from ceasing of consciousness ceasing of name-and-shape; from ceasing of name-and-shape ceasing of sense; from ceasing of sense ceasing of contact; from ceasing of contact ceasing of feeling; from ceasing of feeling ceasing of craving; from ceasing of craving ceasing of grasping; from ceasing of grasping ceasing of becoming; from ceasing of becoming ceasing of birth; from ceasing of birth, old age-and-death, grief, lamenting, suffering, sorrow, despair cease. Even so is the ceasing of this entire mass of ill. Ceasing! Ceasing! At the thought there arose in Kakusandha bodhisatta, brethren, in things not taught before vision, there arose in Kakusandha bodhisatta knowledge, insight arose, wisdom arose, light arose.

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: To Konāgamaṇa, brethren, Exalted One, Arahant, Buddha Supreme, before his enlightenment, while he was yet unenlightened and Bodhisat, there came this thought: — Alas! this world has fallen upon trouble. There is getting born and growing old, and dying and falling and being reborn. And yet from this suffering an escape is not known, even from decay-and-death. O when shall escape from this suffering, even from decay-and-death, be revealed? Then to Konāgamaṇa bodhisatta, brethren, came this thought: — What now being present, does decay-and-death come to be? What conditions decay-and-death? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be birth, then there is decay-and-death. Decay-and-death is conditioned by birth. Then to Konāgamaṇa bodhisatta, brethren, came this thought: — What now being present, does birth come to be? What conditions birth? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be becoming, then there is birth. Birth is conditioned by becoming. Then to Konāgamaṇa bodhisatta, brethren, came this thought: — What now being present, does becoming come to be? What conditions becoming? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be grasping, then there is becoming. Becoming is conditioned by grasping. Then to Konāgamaṇa bodhisatta, brethren, came this thought: — What now being present, does grasping come to be? What conditions grasping? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be craving, then there is grasping. Grasping is conditioned by craving. Then to Konāgamaṇa bodhisatta, brethren, came this thought: — What now being present, does craving come to be? What conditions craving? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be feeling, then there is craving. Craving is conditioned by feeling. Then to Konāgamaṇa bodhisatta, brethren, came this thought: — What now being present, does feeling come to be? What conditions feeling? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be contact, then there is feeling. Feeling is conditioned by contact. Then to Konāgamaṇa bodhisatta, brethren, came this thought: — What now being present, does contact come to be? What conditions contact? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be sense, then there is contact. Contact is conditioned by sense. Then to Konāgamaṇa bodhisatta, brethren, came this thought: — What now being present, does sense come to be? What conditions sense? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be name-and-shape, then there is sense. Sense is conditioned by name-and-shape. Then to Konāgamaṇa bodhisatta, brethren, came this thought: — What now being present, does name-and-shape come to be? What conditions name-and-shape? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be consciousness, then there is name-and-shape. Name-and-shape is conditioned by consciousness. Then to Konāgamaṇa bodhisatta, brethren, came this thought: — What now being present, does consciousness come to be? What conditions consciousness? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be activities, then there is consciousness. Consciousness is conditioned by activities. Then to Konāgamaṇa bodhisatta, brethren, came this thought: — What now being present, do activities come to be? What conditions activities? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be ignorance, then there are activities. Activities are conditioned by ignorance. Such verily is this 'Conditioned by ignorance activities come to pass; conditioned by activities consciousness, conditioned by consciousness name-and-shape, conditioned by name-and-shape sense, conditioned by sense contact, conditioned by contact feeling, conditioned by feeling craving, conditioned by craving grasping, conditioned by grasping becoming, conditioned by becoming birth, conditioned by birth old age-and death, grief, lamenting, suffering, sorrow, despair come to pass. Even so is the coming to be of this entire mass of ill. Coming to be! Coming to be! At the thought there arose in Konāgamaṇa bodhisatta, brethren, in things not taught before vision, there arose in Konāgamaṇa bodhisatta knowledge, insight arose, wisdom arose, light arose. Then, brethren, to Konāgamaṇa bodhisatta, came the thought: — 'What now being absent, does decay-and-death not come to be? From the ceasing of what is there ceasing of decay-and-death? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no birth, then decay-and-death ceases. From ceasing of birth ceasing of decay-and-death. And thus also came to Konāgamaṇa bodhisatta, the thought: — 'What now being absent, does birth not come to be? From the ceasing of what is there ceasing of birth? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no becoming, then birth ceases. From ceasing of becoming ceasing of birth. And thus also came to Konāgamaṇa bodhisatta, the thought: — 'What now being absent, does becoming not come to be? From the ceasing of what is there ceasing of becoming? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no grasping, then becoming ceases. From ceasing of grasping ceasing of becoming. And thus also came to Konāgamaṇa bodhisatta, the thought: — 'What now being absent, does grasping not come to be? From the ceasing of what is there ceasing of grasping? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no craving, then grasping ceases. From ceasing of craving ceasing of grasping. And thus also came to Konāgamaṇa bodhisatta, the thought: — 'What now being absent, does craving not come to be? From the ceasing of what is there ceasing of craving? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no feeling, then craving ceases. From ceasing of feeling ceasing of craving. And thus also came to Konāgamaṇa bodhisatta, the thought: — 'What now being absent, does feeling not come to be? From the ceasing of what is there ceasing of feeling? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no contact, then feeling ceases. From ceasing of contact ceasing of feeling. And thus also came to Konāgamaṇa bodhisatta, the thought: — 'What now being absent, does contact not come to be? From the ceasing of what is there ceasing of contact? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no sense, then contact ceases. From ceasing of sense ceasing of contact. And thus also came to Konāgamaṇa bodhisatta, the thought: — 'What now being absent, does sense not come to be? From the ceasing of what is there ceasing of sense? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no name-and-shape, then sense ceases. From ceasing of name-and-shape ceasing of sense. And thus also came to Konāgamaṇa bodhisatta, the thought: — 'What now being absent, does name-and-shape not come to be? From the ceasing of what is there ceasing of name-and-shape? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no consciousness, then name-and-shape ceases. From ceasing of consciousness ceasing of name-and-shape. And thus also came to Konāgamaṇa bodhisatta, the thought: — 'What now being absent, does consciousness not come to be? From the ceasing of what is there ceasing of consciousness? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no activities, then consciousness ceases. From ceasing of activities ceasing of consciousness. And thus also came to Konāgamaṇa bodhisatta, the thought: — 'What now being absent, do activities not come to be? From the ceasing of what is there ceasing of activities? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no ignorance, then activities cease. From ceasing of ignorance ceasing of activities. Such verily is this 'ceasing of activities because of ceasing of ignorance,; from ceasing of activities ceasing of consciousness; from ceasing of consciousness ceasing of name-and-shape; from ceasing of name-and-shape ceasing of sense; from ceasing of sense ceasing of contact; from ceasing of contact ceasing of feeling; from ceasing of feeling ceasing of craving; from ceasing of craving ceasing of grasping; from ceasing of grasping ceasing of becoming; from ceasing of becoming ceasing of birth; from ceasing of birth, old age-and-death, grief, lamenting, suffering, sorrow, despair cease. Even so is the ceasing of this entire mass of ill. Ceasing! Ceasing! At the thought there arose in Konāgamaṇa bodhisatta, brethren, in things not taught before vision, there arose in Konāgamaṇa bodhisatta knowledge, insight arose, wisdom arose, light arose.

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: To Kassapa, brethren, Exalted One, Arahant, Buddha Supreme, before his enlightenment, while he was yet unenlightened and Bodhisat, there came this thought: — Alas! this world has fallen upon trouble. There is getting born and growing old, and dying and falling and being reborn. And yet from this suffering an escape is not known, even from decay-and-death. O when shall escape from this suffering, even from decay-and-death, be revealed? Then to Kassapa bodhisatta, brethren, came this thought: — What now being present, does decay-and-death come to be? What conditions decay-and-death? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be birth, then there is decay-and-death. Decay-and-death is conditioned by birth. Then to Kassapa bodhisatta, brethren, came this thought: — What now being present, does birth come to be? What conditions birth? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be becoming, then there is birth. Birth is conditioned by becoming. Then to Kassapa bodhisatta, brethren, came this thought: — What now being present, does becoming come to be? What conditions becoming? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be grasping, then there is becoming. Becoming is conditioned by grasping. Then to Kassapa bodhisatta, brethren, came this thought: — What now being present, does grasping come to be? What conditions grasping? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be craving, then there is grasping. Grasping is conditioned by craving. Then to Kassapa bodhisatta, brethren, came this thought: — What now being present, does craving come to be? What conditions craving? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be feeling, then there is craving. Craving is conditioned by feeling. Then to Kassapa bodhisatta, brethren, came this thought: — What now being present, does feeling come to be? What conditions feeling? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be contact, then there is feeling. Feeling is conditioned by contact. Then to Kassapa bodhisatta, brethren, came this thought: — What now being present, does contact come to be? What conditions contact? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be sense, then there is contact. Contact is conditioned by sense. Then to Kassapa bodhisatta, brethren, came this thought: — What now being present, does sense come to be? What conditions sense? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be name-and-shape, then there is sense. Sense is conditioned by name-and-shape. Then to Kassapa bodhisatta, brethren, came this thought: — What now being present, does name-and-shape come to be? What conditions name-and-shape? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be consciousness, then there is name-and-shape. Name-and-shape is conditioned by consciousness. Then to Kassapa bodhisatta, brethren, came this thought: — What now being present, does consciousness come to be? What conditions consciousness? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be activities, then there is consciousness. Consciousness is conditioned by activities. Then to Kassapa bodhisatta, brethren, came this thought: — What now being present, do activities come to be? What conditions activities? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be ignorance, then there are activities. Activities are conditioned by ignorance. Such verily is this 'Conditioned by ignorance activities come to pass; conditioned by activities consciousness, conditioned by consciousness name-and-shape, conditioned by name-and-shape sense, conditioned by sense contact, conditioned by contact feeling, conditioned by feeling craving, conditioned by craving grasping, conditioned by grasping becoming, conditioned by becoming birth, conditioned by birth old age-and death, grief, lamenting, suffering, sorrow, despair come to pass. Even so is the coming to be of this entire mass of ill. Coming to be! Coming to be! At the thought there arose in Kassapa bodhisatta, brethren, in things not taught before vision, there arose in Kassapa bodhisatta knowledge, insight arose, wisdom arose, light arose. Then, brethren, to Kassapa bodhisatta, came the thought: — 'What now being absent, does decay-and-death not come to be? From the ceasing of what is there ceasing of decay-and-death? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no birth, then decay-and-death ceases. From ceasing of birth ceasing of decay-and-death. And thus also came to Kassapa bodhisatta, the thought: — 'What now being absent, does birth not come to be? From the ceasing of what is there ceasing of birth? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no becoming, then birth ceases. From ceasing of becoming ceasing of birth. And thus also came to Kassapa bodhisatta, the thought: — 'What now being absent, does becoming not come to be? From the ceasing of what is there ceasing of becoming? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no grasping, then becoming ceases. From ceasing of grasping ceasing of becoming. And thus also came to Kassapa bodhisatta, the thought: — 'What now being absent, does grasping not come to be? From the ceasing of what is there ceasing of grasping? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no craving, then grasping ceases. From ceasing of craving ceasing of grasping. And thus also came to Kassapa bodhisatta, the thought: — 'What now being absent, does craving not come to be? From the ceasing of what is there ceasing of craving? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no feeling, then craving ceases. From ceasing of feeling ceasing of craving. And thus also came to Kassapa bodhisatta, the thought: — 'What now being absent, does feeling not come to be? From the ceasing of what is there ceasing of feeling? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no contact, then feeling ceases. From ceasing of contact ceasing of feeling. And thus also came to Kassapa bodhisatta, the thought: — 'What now being absent, does contact not come to be? From the ceasing of what is there ceasing of contact? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no sense, then contact ceases. From ceasing of sense ceasing of contact. And thus also came to Kassapa bodhisatta, the thought: — 'What now being absent, does sense not come to be? From the ceasing of what is there ceasing of sense? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no name-and-shape, then sense ceases. From ceasing of name-and-shape ceasing of sense. And thus also came to Kassapa bodhisatta, the thought: — 'What now being absent, does name-and-shape not come to be? From the ceasing of what is there ceasing of name-and-shape? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no consciousness, then name-and-shape ceases. From ceasing of consciousness ceasing of name-and-shape. And thus also came to Kassapa bodhisatta, the thought: — 'What now being absent, does consciousness not come to be? From the ceasing of what is there ceasing of consciousness? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no activities, then consciousness ceases. From ceasing of activities ceasing of consciousness. And thus also came to Kassapa bodhisatta, the thought: — 'What now being absent, do activities not come to be? From the ceasing of what is there ceasing of activities? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no ignorance, then activities cease. From ceasing of ignorance ceasing of activities. Such verily is this 'ceasing of activities because of ceasing of ignorance,; from ceasing of activities ceasing of consciousness; from ceasing of consciousness ceasing of name-and-shape; from ceasing of name-and-shape ceasing of sense; from ceasing of sense ceasing of contact; from ceasing of contact ceasing of feeling; from ceasing of feeling ceasing of craving; from ceasing of craving ceasing of grasping; from ceasing of grasping ceasing of becoming; from ceasing of becoming ceasing of birth; from ceasing of birth, old age-and-death, grief, lamenting, suffering, sorrow, despair cease. Even so is the ceasing of this entire mass of ill. Ceasing! Ceasing! At the thought there arose in Kassapa bodhisatta, brethren, in things not taught before vision, there arose in Kassapa bodhisatta knowledge, insight arose, wisdom arose, light arose.

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: To me, brethren, while I was yet unenlightened and Bodhisat, there came this thought: — 'Alas! this world has fallen upon trouble. There is getting born and growing old, and dying and falling and being reborn. And yet from this suffering an escape is not known, even from decay-and-death. O when shall escape from this suffering, even from decay-and-death, be revealed?' Then to me, brethren, came this thought: — 'What now being present, does decay-and-death come to be? What conditions decay-and-death?' Then to me, thinking according to law, came to pass comprehension of insight: — 'Let there be birth, then there is decay-and-death. Decay-and-death is conditioned by birth.' Then to me, brethren, came this thought: — 'What now being present, does birth come to be? What conditions birth?' Then to me, thinking according to law, came to pass comprehension of insight: — 'Let there be becoming, then there is birth. Birth is conditioned by becoming.' Then to me, brethren, came this thought: — 'What now being present, does becoming come to be? What conditions becoming?' Then to me, thinking according to law, came to pass comprehension of insight: — 'Let there be grasping, then there is becoming. Becoming is conditioned by grasping.' Then to me, brethren, came this thought: — 'What now being present, does grasping come to be? What conditions grasping?' Then to me, thinking according to law, came to pass comprehension of insight: — 'Let there be craving, then there is grasping. Grasping is conditioned by craving.' Then to me, brethren, came this thought: — 'What now being present, does craving come to be? What conditions craving?' Then to me, thinking according to law, came to pass comprehension of insight: — 'Let there be feeling, then there is craving. Craving is conditioned by feeling.' Then to me, brethren, came this thought: — 'What now being present, does feeling come to be? What conditions feeling?' Then to me, thinking according to law, came to pass comprehension of insight: — 'Let there be contact, then there is feeling. Feeling is conditioned by contact.' Then to me, brethren, came this thought: — 'What now being present, does contact come to be? What conditions contact?' Then to me, thinking according to law, came to pass comprehension of insight: — 'Let there be sense, then there is contact. Contact is conditioned by sense.' Then to me, brethren, came this thought: — 'What now being present, does sense come to be? What conditions sense?' Then to me, thinking according to law, came to pass comprehension of insight: — 'Let there be name-and-shape, then there is sense. Sense is conditioned by name-and-shape.' Then to me, brethren, came this thought: — 'What now being present, does name-and-shape come to be? What conditions name-and-shape?' Then to me, thinking according to law, came to pass comprehension of insight: — 'Let there be consciousness, then there is name-and-shape. Name-and-shape is conditioned by consciousness.' Then to me, brethren, came this thought: — 'What now being present, does consciousness come to be? What conditions consciousness?' Then to me, thinking according to law, came to pass comprehension of insight: — 'Let there be activities, then there is consciousness. Consciousness is conditioned by activities.' Then to me, brethren, came this thought: — 'What now being present, do activities come to be? What conditions activities?' Then to me, thinking according to law, came to pass comprehension of insight: — 'Let there be ignorance, then there are activities. Activities are conditioned by ignorance. this: Conditioned by ignorance activities come to pass; conditioned by activities consciousness, conditioned by consciousness name-and-shape, conditioned by name-and-shape sense, conditioned by sense contact, conditioned by contact feeling, conditioned by feeling craving, conditioned by craving grasping, conditioned by grasping becoming, conditioned by becoming birth, conditioned by birth old age-and death, grief, lamenting, suffering, sorrow, despair come to pass. Even so is the coming to be of this entire mass of ill. Coming to be! Coming to be! At the thought there arose in me, brethren, in things not taught before vision, there arose in me knowledge, insight arose, wisdom arose, light arose." "Then, brethren, to me, came the thought: — 'What now being absent, does decay-and-death not come to be? From the ceasing of what is there ceasing of decay-and-death? Then to me, thinking according to law, came to pass comprehension of insight: — 'Let there be no birth, then decay-and-death ceases. From ceasing of birth ceasing of decay-and-death.' And thus also came to me, the thought: — 'What now being absent, does birth not come to be? From the ceasing of what is there ceasing of birth? Then to me, thinking according to law, came to pass comprehension of insight: — 'Let there be no becoming, then birth ceases. From ceasing of becoming ceasing of birth.' And thus also came to me, the thought: — 'What now being absent, does becoming not come to be? From the ceasing of what is there ceasing of becoming? Then to me, thinking according to law, came to pass comprehension of insight: — 'Let there be no grasping, then becoming ceases. From ceasing of grasping ceasing of becoming.' And thus also came to me, the thought: — 'What now being absent, does grasping not come to be? From the ceasing of what is there ceasing of grasping? Then to me, thinking according to law, came to pass comprehension of insight: — 'Let there be no craving, then grasping ceases. From ceasing of craving ceasing of grasping.' And thus also came to me, the thought: — 'What now being absent, does craving not come to be? From the ceasing of what is there ceasing of craving? Then to me, thinking according to law, came to pass comprehension of insight: — 'Let there be no feeling, then craving ceases. From ceasing of feeling ceasing of craving.' And thus also came to me, the thought: — 'What now being absent, does feeling not come to be? From the ceasing of what is there ceasing of feeling? Then to me, thinking according to law, came to pass comprehension of insight: — 'Let there be no contact, then feeling ceases. From ceasing of contact ceasing of feeling.' And thus also came to me, the thought: — 'What now being absent, does contact not come to be? From the ceasing of what is there ceasing of contact? Then to me, thinking according to law, came to pass comprehension of insight: — 'Let there be no sense, then contact ceases. From ceasing of sense ceasing of contact.' And thus also came to me, the thought: — 'What now being absent, does sense not come to be? From the ceasing of what is there ceasing of sense? Then to me, thinking according to law, came to pass comprehension of insight: — 'Let there be no name-and-shape, then sense ceases. From ceasing of name-and-shape ceasing of sense.' And thus also came to me, the thought: — 'What now being absent, does name-and-shape not come to be? From the ceasing of what is there ceasing of name-and-shape? Then to me, thinking according to law, came to pass comprehension of insight: — 'Let there be no consciousness, then name-and-shape ceases. From ceasing of consciousness ceasing of name-and-shape.' And thus also came to me, the thought: — 'What now being absent, does consciousness not come to be? From the ceasing of what is there ceasing of consciousness? Then to me, thinking according to law, came to pass comprehension of insight: — 'Let there be no activities, then consciousness ceases. From ceasing of activities ceasing of consciousness.' And thus also came to me, the thought: — 'What now being absent, do activities not come to be? From the ceasing of what is there ceasing of activities? Then to me, thinking according to law, came to pass comprehension of insight: — 'Let there be no ignorance, then activities cease. From ceasing of ignorance ceasing of activities. Such verily is this: 'Ceasing of activities because of ceasing of ignorance,; from ceasing of activities ceasing of consciousness; from ceasing of consciousness ceasing of name-and-shape; from ceasing of name-and-shape ceasing of sense; from ceasing of sense ceasing of contact; from ceasing of contact ceasing of feeling; from ceasing of feeling ceasing of craving; from ceasing of craving ceasing of grasping; from ceasing of grasping ceasing of becoming; from ceasing of becoming ceasing of birth; from ceasing of birth, old age-and-death, grief, lamenting, suffering, sorrow, despair cease. Even so is the ceasing of this entire mass of ill. Ceasing! Ceasing! At the thought there arose in me, brethren, in things not taught before vision, there arose in me knowledge, insight arose, wisdom arose, light arose.

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "Any recluses or brahmins whatsoever, brethren, who know not decay-and-death, know not the arising of decay-and-death, know not the cessation of decay-and-death, know not the way leading to the cessation of decay-and-death - those recluses or brahmins are not approved as recluses among recluses nor as brahmins among brahmins, nor have those venerable ones attained to and realized for themselves in this present life the good of being either recluse or brahmin. And any recluses or brahmins, whatsoever, brethren, who know decay-and-death, know the arising of decay-and-death, know the cessation of decay-and-death, know the way leading to the cessation of decay-and-death - they, even those recluses, or those brahmins, are approved as recluses among recluses and as brahmins among brahmins, and those venerable ones have attained to and realized for themselves in this present life the good of being either recluse or brahmin."

[s.4nt.org: sn12.72–sn12.81 repeat this frame — 10 suttas condensed to this one.]

"Any recluses or brahmins whatsoever, brethren, who know not birth, know not the arising of birth, know not the cessation of birth, know not the way leading to the cessation of birth - those recluses or brahmins are not approved as recluses among recluses nor as brahmins among brahmins, nor have those venerable ones attained to and realized for themselves in this present life the good of being either recluse or brahmin. And any recluses or brahmins, whatsoever, brethren, who know birth, know the arising of birth, know the cessation of birth, know the way leading to the cessation of birth - they, even those recluses, or those brahmins, are approved as recluses among recluses and as brahmins among brahmins, and those venerable ones have attained to and realized for themselves in this present life the good of being either recluse or brahmin."

THUS have I heard: — The Exalted One was once staying at Sāvaṭṭhī at the Jeta Grove, in the Anāthapiṇḍika Park and there he addressed the brethren: — "Dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Wherefore, brethren, thus should ye train yourselves: — 'When gains, favours, and flattery come to us, we will put them aside, nor when they come shall they take lasting hold on our hearts.'"

• [ 1 ] Dāruṇo.

At Sāvaṭṭhī: — "Dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. If a fisherman were to cast a flesh-baited hook into a deep pool and a fish with an eye to flesh should swallow it. Verily, brethren, that fish swallowing the fisherman's hook falls into misfortune, falls into disaster, is treated according to the fisherman's good pleasure. 'Fisherman' — this, brethren, means Māra, the evil one. 'Hook' — this, brethren, means gains, favours, and flattery. Wherefore, brethren, thus should ye train yourselves: — 'When gains, favours, and flattery come to us, we will put them aside, nor when they come shall they take lasting hold on our hearts.'"

At Sāvaṭṭhī: — "Dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. In times gone by, brethren, in a certain pool of water, there had long been living a great family of tortoises. Now one tortoise said to another tortoise: — 'Dear tortoise, go not thou into that place.' But the tortoise went into that place and a hunter shot him with a corded harpoon. He got back again, and that other tortoise saw him coming a way off, and, seeing him, said: 'What, dear tortoise, thou didst never get to that place?' 'Nay, I did go, dear tortoise, to that place.' 'What, dear tortoise, thou'rt never not speared, not hit?' 'Nay, not speared am I, dear tortoise, not hit, but there's this cord that keeps ever trailing at my back.' 'Why then for sure, dear tortoise, thou'rt speared, for sure thou'rt hit. It was by this trap that thy father and thy grandfather fell into misfortune and disaster. Go thou now, dear tortoise, ours art thou no longer!' 'Hunter': — this, brethren, means Māra the evil one. 'Harpoon': — this, brethren, means gains, favour, and flattery. 'Cord': — this, brethren, means lustful enjoyment. Verily, any brother, brethren, who delights in, who longs for gains, favour, and flattery, him we call 'greedy for the harpoon, fallen into misfortune and disaster, to be treated according to Māra's good pleasure.' So dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Wherefore, brethren, thus should ye train yourselves: — 'When gains, favours, and flattery come to us, we will put them aside, nor when they come shall they take lasting hold on our hearts.'"

• [ 2 ] The Comy. explains papatā as a dart encased in a coiled sheath of twine, to be hurled by hand.
• [ 3 ] Luddakena, lit. 'hunter-ish (thing).' The Burmese read suttakena, 'by this cord': — easier, but not therefore more plausible.

At Sāvaṭṭhī: — "Dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Just as if a long-fleeced she-goat entered a thicket of briars and should now here, now there sink down, get caught; get bound, fall into misfortune and disaster, even so, when a brother is overcome by gains, favours, and flattery, and his mind possessed therewith, he, when he rises betimes, takes bowl and robe and goes for alms to village and township, now here now there sinks down, gets caught, gets bound, falls into misfortune and disaster. So dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Wherefore, brethren, thus should ye train yourselves: — 'When gains, favours, and flattery come to us, we will put them aside, nor when they come shall they take lasting hold on our hearts.'"

• [ 4 ] Eḷakā, not as in Childers eḷikā .

At Sāvaṭṭhī: — "Dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Just as if a beetle, dung-eating, dung-filled, stuffed with dung, and in front of her a great dunghill. And she, because of all that were to despise other beetles and think: — 'Surely am I a dungeater, dung-filled, stuffed with dung and in front of me is this great dunghill, even so, when a brother is overcome by gains, favours, and flattery, and his mind possessed therewith, he, when he rises betimes, takes bowl and robe and goes for alms to village and township, there eats his fill, is invited for the morrow, and his bowl is full. He goes to the park and in the midst of the group of brethren boasts: — 'I have dined my fill, I am invited for to-morrow. My bowl is full. I have gained a robe, alms, a lodging, medical requisites. But these other brethren are of little merit, of little influence, they do not gain the requisites like me.' He, overcome and his heart possessed by gains, favours, and flattery, despises other pious brethren. Verily, brethren, that will bring harm and ill for many a day to that futile person. So dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Wherefore, brethren, thus should ye train yourselves: — 'When gains, favours, and flattery come to us, we will put them aside, nor when they come shall they take lasting hold on our hearts.'"

At Sāvaṭṭhī: — "Dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. What, brethren, is the falling of a thunderbolt compared with the assailing of a learner whose mind has not attained, by gains, favours, and flattery? 'Falling of a thunderbolt': — that, brethren, means gains, favours, and flattery. So dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Wherefore, brethren, thus should ye train yourselves: — 'When gains, favours, and flattery come to us, we will put them aside, nor when they come shall they take lasting hold on our hearts.'"

• [ 5 ] The Comy. gives, as clue to the elliptical Pali, that a thunderbolt destroys one life-span only, but gains, etc., bring a man to infinitely prolonged misery hereafter.

At Sāvaṭṭhī: — "Dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. A man whom they wound with a poisoned dart, such is one whose mind has not attained, who is assailed with gains, favours, and flattery. 'Dart': — that, brethren, means gains, favours, flattery .. So dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Wherefore, brethren, thus should ye train yourselves: — 'When gains, favours, and flattery come to us, we will put them aside, nor when they come shall they take lasting hold on our hearts.'"

• [ 6 ] The title should read diddhaṇ, with the Comy. This accepts the inclusion of visallena: — visamakkhitena sallena, sattiyā. But it should surely read visa-sallena ?

At Sāvaṭṭhī: — "Dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Have ye heard the jackal howling in the night, at dawn?" "Even so, lord." 'That is an old jackal, brethren, afflicted by mange. He finds no pleasure in lonely places, nor in the woods, nor in the open air. Wherever he goes, wherever he stays, wherever he sits down, wherever he lies down, there he falls into misfortune and disaster. Even so is a brother who is overcome, and whose heart is possessed by gains, favours, and flattery. So dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Wherefore, brethren, thus should ye train yourselves: — 'When gains, favours, and flattery come to us, we will put them aside, nor when they come shall they take lasting hold on our hearts.'"

• [ 7 ] A disease, says B., arising during the winter. The fur falls off; he shivers; sores produced by cold winds pain him; he reels about seeking respite like a man bitten by a mad dog.

At Sāvaṭṭhī: — "Dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. In the upper air there blow winds that are hurricanes. If a bird goes thither, the hurricanes toss him about; feet, wings, head, body are scattered in all directions. Even so here also a brother who is overcome, and whose heart is possessed by gains, favours, and flattery, when he rises betimes, takes bowl and robe and enters village or township for alms, his acts unguarded, his speech unguarded, his mind unguarded, mindfulness not set up, senses unrestrained, he there sees womenfolk lightly clad, ill shrouded. Seeing them thus, lust assails his thoughts. He thus assailed, rejects the training and turns toward low things. And one takes his robe, another his bowl, another his sitting-mat, another his needle-case, just as the bird hurled in pieces by the hurricane. So dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Wherefore, brethren, thus should ye train yourselves: — 'When gains, favours, and flattery come to us, we will put them aside, nor when they come shall they take lasting hold on our hearts.'"

At Sāvaṭṭhī: — "Dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Concerning this matter, I see one person overcome, and whose mind is possessed by favours, another who is overcome and possessed by lack of favours, yet another who is overcome and possessed by both favours and the lack of them — I see one and all, at the separation of the body after death reborn in the Waste, the Woeful Way, the Downfall, Purgatory. So dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Wherefore, brethren, thus should ye train yourselves: — 'When gains, favours, and flattery come to us, we will put them aside, nor when they come shall they take lasting hold on our hearts.'" In whom, when favours fall upon him, or When none are shown, the mind steadfast, intent, Sways not at all, for earnest is his life, Him of rapt thought, [of will] unfaltering, Of fine perception, of the vision seer, Rejoicing that to grasp is his no more: — Him let the people call in truth Good Man.

At Sāvaṭṭhī: — "Dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. As to that I have known a certain man, reading his will by mine, who, even for the sake of a golden bowl filled with silver dust, would not deliberately tell a lie. That man have I seen at another time, overcome and his heart possessed by gains, favours, and flattery, deliberately telling lies. So dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Wherefore, brethren, thus should ye train yourselves: — 'When gains, favours, and flattery come to us, we will put them aside, nor when they come shall they take lasting hold on our hearts.'"

At Sāvaṭṭhī: — "Dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. As to that, I have known a certain man, reading his will by mine, who, even for the sake of a silver bowl filled full with gold dust, would not deliberately tell a lie. That man have I seen at another time, overcome and his heart possessed by gains, favours, and flattery, deliberately telling lies. So dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Wherefore, brethren, thus should ye train yourselves: — 'When gains, favours, and flattery come to us, we will put them aside, nor when they come shall they take lasting hold on our hearts.'"

[s.4nt.org: sn17.13–sn17.20 repeat this frame — 8 suttas condensed to this one.]

At Sāvaṭṭhī: — "Dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. As to that, I have known a certain man, reading his will by mine, who, even for the sake of a gold nikkha, would not deliberately tell a lie. That man have I seen at another time, overcome and his heart possessed by gains, favours, and flattery, deliberately telling lies. So dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Wherefore, brethren, thus should ye train yourselves: — 'When gains, favours, and flattery come to us, we will put them aside, nor when they come shall they take lasting hold on our hearts.'"

• [ 8 ] On nikkha and singi (nugget), cf. my 'Early Economic Conditions of North India' JRAS, 1901, p. 877 f.; Gooneratne's Aṇguttara Nikāya, p. 235, n. 1 f. (Galle, 1913).

At Sāvaṭṭhī: — "Dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Of him whose heart gains, favours, and flattery persistently possess, no woman, she alone of him alone, can persistently possess the heart. So dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Wherefore, brethren, thus should ye train yourselves: — 'When gains, favours, and flattery come to us, we will put them aside, nor when they come shall they take lasting hold on our hearts.'"

• [ 9 ] The following ten are all referred to Sāvaṭṭhī.

"Dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Of him whose heart gains, favours, and flattery persistently possess, not even the belle of the countryside, she alone of him alone, can persistently possess the heart. So dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Wherefore, brethren, thus should ye train yourselves: — 'When gains, favours, and flattery come to us, we will put them aside, nor when they come shall they take lasting hold on our hearts.'"

"Dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. The believing lay-sister when rightly admonishing her only son, dear and beloved, would thus admonish him: — 'See, my dear, that thou become like Citta housefather, and Hatthaka of Āḷava.' These, brethren, are the standard, these are the measure of my lay disciples, even Citta and Hatthaka. 'If thou, my dear, go forth from home to the homeless, see that thou become like Sāriputta and Moggallāna.' These, brethren, are the standard, these are the measure of my ordained disciples, even Sāriputta and Moggallāna. 'Let not gains, favours, and flattery assail thee, dear, a learner with diligent mind.' Brethren, should this happen, it will be to his peril. So dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Wherefore, brethren, thus should ye train yourselves: — 'When gains, favours, and flattery come to us, we will put them aside, nor when they come shall they take lasting hold on our hearts.'"

• [ 10 ] This and the following three pairs of followers are also grouped for similar admonition in Aṇguttara i, 88 f.; cf. also ib. i, 23-6; Nanda's mother is there called Uttarā. Kindred Sayings XLI is devoted to Citta. (pron. Chitta). Nanda may be the half-brother of Gotama who became a Thera. ( Vin. Texts, i, 210; Pss. of the Brethren, p. 126; Buddhist Birth Stories, p. 128).
• [ 11 ] Lit. scales (talā), or weights.

"The believing lay-sister, brethren, when rightly admonishing her only daughter, dear and beloved, would thus admonish her: — 'See, my dear, that thou become like Khujjuttarā the lay-sister and Veḷukaṇṭakiyā, Nanda's mother.' These, brethren, are the standard and measure of my lay-sister disciples, even Khujjuttarā and Veḷukaṇṭakiyā. 'If thou, my dear, go forth from home to the homeless, see that thou become like sister Khemā and Uppa1avaññā.' These, brethren, are the standard, these are the measure of my sister disciples, even Khemā and Uppa1avaññā. 'Let not gains, favours, and flattery assail thee, my dear, a learner diligent in mind. Therein lies danger for thee.' So dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Wherefore, brethren, thus should ye train yourselves: — 'When gains, favours, and flattery come to us, we will put them aside, nor when they come shall they take lasting hold on our hearts.'"

• [ 12 ] Cf. Pss. of the Sisters, pp. 81 f. and 111 f.; S. iv. 374 f.

"Verily any recluses or brahmins whatever, brethren, who do not understand, even as it really is, the satisfaction, the danger, the escape with regard to gains, favours, and flattery, they for me are not approved of among recluses as recluses, nor among brahmins as brahmins, nor have those venerable ones come even in this life fully to know of themselves, to realize, to live in the attainment of, the good of being recluse or brahmin. But any recluses or brahmins whatever who do understand, even as it really is, the satisfaction, the danger, the escape with regard to gains, favours, and flattery, they for me are approved of among recluses as recluses, or among brahmins as brah- mins; and those venerable ones have come even in this life fully to know of themselves, to realize, to live in the attainment of, the good of being recluse or brahmin."

• [ 13 ] Trans. 'misery' in Chapter XIV. See ib., §§ 37-39.

"Verily any recluses or brahmins whatever, brethren, who do not understand, even as it really is, the coming to pass and the going away of gains, favours, and flattery, they for me are not approved of among recluses as recluses, nor among brahmins as brahmins, nor have those venerable ones come even in this life fully to know of themselves, to realize, to live in the attainment of, the good of being recluse or brahmin. But any recluses or brahmins whatever who do understand, even as it really is, the coming to pass and the going away of gains, favours, and flattery, they for me are approved of among recluses as recluses, or among brahmins as brahmins; and those venerable ones have come even in this life fully to know of themselves, to realize, to live in the attainment of, the good of being recluse or brahmin."

"Verily any recluses or brahmins whatever, brethren, who do not understand, even as it really is, the nature, the coming to pass, the ceasing, the way going to the ceasing of gains, favours, and flattery, they for me are not approved of among recluses as recluses, nor among brahmins as brahmins, nor have those venerable ones come even in this life fully to know of themselves, to realize, to live in the attainment of, the good of being recluse or brahmin. But any recluses or brahmins whatever who do understand, even as it really is, the nature, the coming to pass, the ceasing, the way going to the ceasing of gains, favours, and flattery, they for me are approved of among recluses as recluses, or among brahmins as brah- mins; and those venerable ones have come even in this life fully to know of themselves, to realize, to live in the attainment of, the good of being recluse or brahmin."

"Dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. They cut the skin, then they cut the underskin, then they cut the flesh, then they cut the tendons, then they cut the bones, then they press right on to the marrow. So dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Wherefore, brethren, thus should ye train yourselves: — 'When gains, favours, and flattery come to us, we will put them aside, nor when they come shall they take lasting hold on our hearts.'"

"Dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. They cut the skin, then they cut the underskin, then they cut the flesh, then they cut the tendons, then they cut the bones, then they press right on to the marrow. Just as if a strong man were to bind a stout horsehair cord about his leg and saw his leg with it till he cut the skin, cut the underskin, cut the flesh, cut the tendons, cut the bones, and press right on to the marrow. So dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Wherefore, brethren, thus should ye train yourselves: — 'When gains, favours, and flattery come to us, we will put them aside, nor when they come shall they take lasting hold on our hearts.'"

"He, brethren, who is Arahant, sane and immune, even for that brother I say that gains, favours, and flattery are a danger." When this was said, the venerable Ānanda said this to the Exalted One: — "But to which sane and immune brother, lord, are they a danger?" "I say not that they are a danger, Ānanda, for him the freedom of whose will is unshakeable. But to one who lives earnestly, ardently, strenuously, if he come among such as have attained to happiness in this present life, there I say that gains, favours, and flattery might be for him a danger. So dire, Ānanda, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Wherefore, Ānanda, thus should ye train yourselves: — 'When gains, favours, and flattery come to us, we will put them aside, nor when they come shall they take lasting hold on our hearts.'"

• [ 14 ] The syntax of this sentence seems to me corrupt, even if the drift of it be clear. According to the Comy. 'happiness in this present life' applies to the religious circle of whom the earnest man is a member.

"Dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Devadatta brought schism into the Order because he was overcome and his heart was possessed by them. So dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Wherefore, brethren, thus should ye train yourselves: — 'When gains, favours, and flattery come to us, we will put them aside, nor when they come shall they take lasting hold on our hearts.'"

"Dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Devadatta brought schism into the Order because he was overcome and his heart was possessed by them. And in him thus overcome by gains, favours, and flattery, that the root of good (karma) came to be extirpated. So dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Wherefore, brethren, thus should ye train yourselves: — 'When gains, favours, and flattery come to us, we will put them aside, nor when they come shall they take lasting hold on our hearts.'"

"Dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Devadatta brought schism into the Order because he was overcome and his heart was possessed by them. And in him thus overcome by gains, favours, and flattery, yea, the conditions of good (karma) came to be extirpated. So dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Wherefore, brethren, thus should ye train yourselves: — 'When gains, favours, and flattery come to us, we will put them aside, nor when they come shall they take lasting hold on our hearts.'"

• [ 16 ] Namely, alobha, adosa, amoha. Comy.

"Dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Devadatta brought schism into the Order because he was overcome and his heart was possessed by them. And in him thus overcome by gains, favours, and flattery, yea, even the bright conditions came to be extirpated. So dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Wherefore, brethren, thus should ye train yourselves: — 'When gains, favours, and flattery come to us, we will put them aside, nor when they come shall they take lasting hold on our hearts.'"

The Exalted One was once staying at Rājagaha on Vulture's Peak hill not long after Devadatta had seceded. There the Exalted One addressed the brethren touching Devadatta: — "To his own destruction, gains, favours, and flattery befel Devadatta, yea, to his decline. Just as a plantain yields fruit to its own destruction, to its decline, even so to his own destruction, to his decline did gains, favours, and flattery befall Devadatta. Just as a bamboo yields fruit to its own destruction, to its decline, even so to his own destruction, to his decline did gains, favours, and flattery befall Devadatta. Just as a rush yields fruit to its own destruction, to its decline, even so to his own destruction, to his decline did gains, favours, and flattery befall Devadatta. Just as a mule bears young to her own destruction, to her decline, even so to his own destruction, to his decline did gains, favours, and flattery befall Devadatta. So dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Wherefore, brethren, thus should ye train yourselves: — 'When gains, favours, and flattery come to us, we will put them aside, nor when they come shall they take lasting hold on our hearts.'" The Exalted One spake this: the Wellfarer speaking this, the Teacher spake thus further: — As is the plantain, bamboo, and the rush Each by the fruit it bears undone, So is the foolish man by favours slain, As by her embryo the mule.

• [ 17 ] The mule is not able to bring forth, and has to be slain to effect parturition. Comy.
• [ 18 ] = above, i, 192.

The Exalted One was once staying at Rājagaha in the Bamboo Grove at the Squirrels' Feeding-ground. Now at that time prince Ajātasattu was ministering to Devadatta late and early by five hundred cars, and was providing food conveying it in five hundred cooking pans. Thereupon many brethren came into the presence of the Exalted One, saluting and taking their seat beside him, and told him of this. "Do not ye desire gains, favours, and flattery for Devadatta, brethren. So long as prince Ajātasattu ministers to Devadatta in this way, it is only falling away that is to be expected from him, not growth in good conditions. Just as if they were to crumble [dried] liver on the nose of a fierce dog, — the dog would thereby become fiercer, even so, so long as prince Ajātasattu ministers to Devadatta in this way, it is only falling away that is to be expected from him, not growth in good conditions. So dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Wherefore, brethren, thus should ye train yourselves: — 'When gains, favours, and flattery come to us, we will put them aside, nor when they come shall they take lasting hold on our hearts.'"

• [ 19 ] One such pan containing food for ten men. Comy.
• [ 20 ] Pittaṇ: — acchapittaṇ vā macchapittaṇ vā (of a bear or a fish). Comy.

"Dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. I have known a certain man, reading his will by mine, who, even for his mother's sake would not deliberately tell a lie. Him have I seen thereafter overcome and his heart possessed by gains, favours, and flattery deliberately telling lies. So dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Wherefore, brethren, thus should ye train yourselves: — 'When gains, favours, and flattery come to us, we will put them aside, nor when they come shall they take lasting hold on our hearts.'"

• [ 21 ] E.g., to make brigands set his mother at liberty. Comy.

[s.4nt.org: sn17.38–sn17.43 repeat this frame — 6 suttas condensed to this one.]

"Dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. I have known a certain man, reading his will by mine, who, even for his father's sake would not deliberately tell a lie. Him have I seen thereafter overcome and his heart possessed by gains, favours, and flattery deliberately telling lies. So dire, brethren, are gains, favours, and flattery, a bitter, harsh obstacle in the way of arriving at uttermost safety. Wherefore, brethren, thus should ye train yourselves: — 'When gains, favours, and flattery come to us, we will put them aside, nor when they come shall they take lasting hold on our hearts.'"

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Now the venerable Rāhula came into the presence of the Exalted One, saluted him and eat down beside him. So seated the Exalted One said to the venerable Rāhula: "What think you as to this, Rāhula? "Is what you see abiding or fleeting?" "Fleeting, lord." "But that which is fleeting, is it happy or unhappy?" "Unhappy, lord." "But that which is fleeting, unhappy, changeable - is it fit to consider that as: 'This is mine! This am I! This is my spirit?'" "Not so, lord." "Are sounds abiding or fleeting?" "Fleeting, lord." "But that which is fleeting, is it happy or unhappy?" "Unhappy, lord." "But that which is fleeting, unhappy, changeable - is it fit to consider that as: 'This is mine! This am I! This is my spirit?'" "Not so, lord." "Are scents abiding or fleeting?" "Fleeting, lord." "But that which is fleeting, is it happy or unhappy?" "Unhappy, lord." "But that which is fleeting, unhappy, changeable - is it fit to consider that as: 'This is mine! This am I! This is my spirit?'" "Not so, lord." "Are savours abiding or fleeting?" "Fleeting, lord." "But that which is fleeting, is it happy or unhappy?" "Unhappy, lord." "But that which is fleeting, unhappy, changeable - is it fit to consider that as: 'This is mine! This am I! This is my spirit?'" "Not so, lord." "Are tactile contacts abiding or fleeting?" "Fleeting, lord." "But that which is fleeting, is it happy or unhappy?" "Unhappy, lord." "But that which is fleeting, unhappy, changeable - is it fit to consider that as: 'This is mine! This am I! This is my spirit?'" "Not so, lord." "Are mental objects abiding or fleeting?" "Fleeting, lord." "But that which is fleeting, is it happy or unhappy?" "Unhappy, lord." "But that which is fleeting, unhappy, changeable - is it fit to consider that as: 'This is mine! This am I! This is my spirit?'" "Not so, lord." "So seeing, Rāhula, the well-taught Ariyan disciple is repelled by sight, is repelled by hearing, is repelled by smelling, is repelled by tast, is repelled by touch, is repelled by mind. Being repelled, he loses desire for it; from losing desire he is set free; concerning that which is free, knowledge comes to him: 'I am free! Perished is birth, lived is the divine life, done what was to be done, there is nothing more in this state!' - thus he knows."

• [ ed1 ] Mrs. Rhys Davids abridges after 'what you see'. Following that the result would be 'what you hear', etc. But the Pali is 'forms, sounds, scents, tastes, touches, dhammas ('things' otherwise translated as 'mental objects,' 'thoughts').' which I have used in the following.

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Now the venerable Rāhula came into the presence of the Exalted One, saluted him and eat down beside him. So seated the Exalted One said this to the venerable Rāhula: "What think you as to this, Rāhula? "Is visual awareness abiding or fleeting?" "Fleeting, lord." "But that which is fleeting, is it happy or unhappy?" "Unhappy, lord." "But that which is fleeting, unhappy, changeable - is it fit to consider that as: 'This is mine! This am I! This is my spirit?'" "Not so, lord." "Is ear-awareness abiding or fleeting?" "Fleeting, lord." "But that which is fleeting, is it happy or unhappy?" "Unhappy, lord." "But that which is fleeting, unhappy, changeable - is it fit to consider that as: 'This is mine! This am I! This is my spirit?'" "Not so, lord." "Is nose-awareness abiding or fleeting?" "Fleeting, lord." "But that which is fleeting, is it happy or unhappy?" "Unhappy, lord." "But that which is fleeting, unhappy, changeable - is it fit to consider that as: 'This is mine! This am I! This is my spirit?'" "Not so, lord." "Is taste awareness abiding or fleeting?" "Fleeting, lord." "But that which is fleeting, is it happy or unhappy?" "Unhappy, lord." "But that which is fleeting, unhappy, changeable - is it fit to consider that as: 'This is mine! This am I! This is my spirit?'" "Not so, lord." "Is body awareness abiding or fleeting?" "Fleeting, lord." "But that which is fleeting, is it happy or unhappy?" "Unhappy, lord." "But that which is fleeting, unhappy, changeable - is it fit to consider that as: 'This is mine! This am I! This is my spirit?'" "Not so, lord." "Is mind awareness abiding or fleeting?" "Fleeting, lord." "But that which is fleeting, is it happy or unhappy?" "Unhappy, lord." "But that which is fleeting, unhappy, changeable - is it fit to consider that as: 'This is mine! This am I! This is my spirit?'" "Not so, lord." "So seeing, Rāhula, the well-taught Ariyan disciple is repelled by sight, is repelled by hearing, is repelled by smelling, is repelled by tast, is repelled by touch, is repelled by mind. Being repelled, he loses desire for it; from losing desire he is set free; concerning that which is free, knowledge comes to him: 'I am free! Perished is birth, lived is the divine life, done what was to be done, there is nothing more in this state!' - thus he knows."

• [ ed1 ] Mrs. Rhys Davids abridges after 'is visual awareness'. Following that the result would be 'auditory, nasal, gustatory, tactile, mental', etc. But the Pali is 'eye-consciousness (or her 'awareness'), ear-, nose-, tongue-, body-, mind-' which I have used in the following.

[s.4nt.org: sn18.14–sn18.18 repeat this frame — 5 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Now the venerable Rāhula came into the presence of the Exalted One, saluted him and eat down beside him. So seated the Exalted One said this to the venerable Rāhula: "What think you as to this, Rāhula? "Is eye-contact abiding or fleeting?" "Fleeting, lord." "But that which is fleeting, is it happy or unhappy?" "Unhappy, lord." "But that which is fleeting, unhappy, changeable - is it fit to consider that as: 'This is mine! This am I! This is my spirit?'" "Not so, lord." "Is ear-contact abiding or fleeting?" "Fleeting, lord." "But that which is fleeting, is it happy or unhappy?" "Unhappy, lord." "But that which is fleeting, unhappy, changeable - is it fit to consider that as: 'This is mine! This am I! This is my spirit?'" "Not so, lord." "Is nose-contact abiding or fleeting?" "Fleeting, lord." "But that which is fleeting, is it happy or unhappy?" "Unhappy, lord." "But that which is fleeting, unhappy, changeable - is it fit to consider that as: 'This is mine! This am I! This is my spirit?'" "Not so, lord." "Is taste-contact abiding or fleeting?" "Fleeting, lord." "But that which is fleeting, is it happy or unhappy?" "Unhappy, lord." "But that which is fleeting, unhappy, changeable - is it fit to consider that as: 'This is mine! This am I! This is my spirit?'" "Not so, lord." "Is body-contact abiding or fleeting?" "Fleeting, lord." "But that which is fleeting, is it happy or unhappy?" "Unhappy, lord." "But that which is fleeting, unhappy, changeable - is it fit to consider that as: 'This is mine! This am I! This is my spirit?'" "Not so, lord." "Is mind-contact abiding or fleeting?" "Fleeting, lord." "But that which is fleeting, is it happy or unhappy?" "Unhappy, lord." "But that which is fleeting, unhappy, changeable - is it fit to consider that as: 'This is mine! This am I! This is my spirit?'" "Not so, lord." "So seeing, Rāhula, the well-taught Ariyan disciple is repelled by sight, is repelled by hearing, is repelled by smelling, is repelled by tast, is repelled by touch, is repelled by mind. Being repelled, he loses desire for it; from losing desire he is set free; concerning that which is free, knowledge comes to him: 'I am free! Perished is birth, lived is the divine life, done what was to be done, there is nothing more in this state!' - thus he knows."

• [ ed1 ] Mrs. Rhys Davids abridges the whole with 'sense-contact' which is not an abridgment but an interpretation. The Pali is cakkhu-samphasso ...: eye-contact, etc. which I use here.

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Now the venerable Rāhula came into the presence of the Exalted One, saluted him and eat down beside him. So seated the Exalted One said this to the venerable Rāhula: "What think you as to this, Rāhula? "Is the earthy element abiding or fleeting?" "Fleeting, lord." "But that which is fleeting, is it happy or unhappy?" "Unhappy, lord." "But that which is fleeting, unhappy, changeable - is it fit to consider that as: 'This is mine! This am I! This is my spirit?'" "Not so, lord." "Is the watery element abiding or fleeting?" "Fleeting, lord." "But that which is fleeting, is it happy or unhappy?" "Unhappy, lord." "But that which is fleeting, unhappy, changeable - is it fit to consider that as: 'This is mine! This am I! This is my spirit?'" "Not so, lord." "Is the fiery element abiding or fleeting?" "Fleeting, lord." "But that which is fleeting, is it happy or unhappy?" "Unhappy, lord." "But that which is fleeting, unhappy, changeable - is it fit to consider that as: 'This is mine! This am I! This is my spirit?'" "Not so, lord." "Is the mobile element abiding or fleeting?" "Fleeting, lord." "But that which is fleeting, is it happy or unhappy?" "Unhappy, lord." "But that which is fleeting, unhappy, changeable - is it fit to consider that as: 'This is mine! This am I! This is my spirit?'" "Not so, lord." "So seeing, Rāhula, the well-taught Ariyan disciple is repelled by sight, is repelled by hearing, is repelled by smelling, is repelled by tast, is repelled by touch, is repelled by mind. Being repelled, he loses desire for it; from losing desire he is set free; concerning that which is free, knowledge comes to him: 'I am free! Perished is birth, lived is the divine life, done what was to be done, there is nothing more in this state!' - thus he knows."

• [ ed1 ] Mrs. Rhys Davids translations of 'vāyo' are "mobile and aerial", and here 'aerial' would better follow in style, but 'air' is an incorrect translation where mobile comes closer to the correct 'windy' or better 'wind'.

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Now the venerable Rāhula came into the presence of the Exalted One, saluted him and eat down beside him. So seated the Exalted One said this to the venerable Rāhula: "What think you as to this, Rāhula? "Is the material aggregate of [individual life] abiding or fleeting?" "Fleeting, lord." "But that which is fleeting, is it happy or unhappy?" "Unhappy, lord." "But that which is fleeting, unhappy, changeable - is it fit to consider that as: 'This is mine! This am I! This is my spirit?'" "Not so, lord." "Is the feeling aggregate of [individual life] abiding or fleeting?" "Fleeting, lord." "But that which is fleeting, is it happy or unhappy?" "Unhappy, lord." "But that which is fleeting, unhappy, changeable - is it fit to consider that as: 'This is mine! This am I! This is my spirit?'" "Not so, lord." "Is the perception aggregate of [individual life] abiding or fleeting?" "Fleeting, lord." "But that which is fleeting, is it happy or unhappy?" "Unhappy, lord." "But that which is fleeting, unhappy, changeable - is it fit to consider that as: 'This is mine! This am I! This is my spirit?'" "Not so, lord." "Is the volitional complex aggregate of [individual life] abiding or fleeting?" "Fleeting, lord." "But that which is fleeting, is it happy or unhappy?" "Unhappy, lord." "But that which is fleeting, unhappy, changeable - is it fit to consider that as: 'This is mine! This am I! This is my spirit?'" "Not so, lord." "Is the consciousness aggregate of [individual life] abiding or fleeting?" "Fleeting, lord." "But that which is fleeting, is it happy or unhappy?" "Unhappy, lord." "But that which is fleeting, unhappy, changeable - is it fit to consider that as: 'This is mine! This am I! This is my spirit?'" "Not so, lord." "So seeing, Rāhula, the well-taught Ariyan disciple is repelled by sight, is repelled by hearing, is repelled by smelling, is repelled by tast, is repelled by touch, is repelled by mind. Being repelled, he loses desire for it; from losing desire he is set free; concerning that which is free, knowledge comes to him: 'I am free! Perished is birth, lived is the divine life, done what was to be done, there is nothing more in this state!' - thus he knows."

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then the venerable Rādha came to the Exalted One. Having done so, he saluted the Exalted One and sat down at one side. So seated the venerable Rādha thus addressed the Exalted One: — "They say, 'Māra! Māra!' lord. Pray, lord, how far is there Māra?" "Where a body is, Rādha, there would be Māra or things of the nature of Māra, or at any rate what is perishing. Wherefore, Rādha, regard the body as Māra; regard it as of the nature of Māra; regard it as perishing, as an imposthume, as a dart, as pain, as a source of pain. They who regard body thus rightly regard it. Where feeling is, Rādha, there would be Māra or things of the nature of Māra, or at any rate what is perishing. Wherefore, Rādha, regard feeling as Māra; regard it as of the nature of Māra; regard it as perishing, as an imposthume, as a dart, as pain, as a source of pain. They who regard feeling thus rightly regard it. Where perception is, Rādha, there would be Māra or things of the nature of Māra, or at any rate what is perishing. Wherefore, Rādha, regard the perception as Māra; regard it as of the nature of Māra; regard it as perishing, as an imposthume, as a dart, as pain, as a source of pain. They who regard perception thus rightly regard it. Where the activities are, Rādha, there would be Māra or things of the nature of Māra, or at any rate what is perishing. Wherefore, Rādha, regard the activities as Māra; regard it as of the nature of Māra; regard it as perishing, as an imposthume, as a dart, as pain, as a source of pain. They who regard the activities thus rightly regard it. Where consciousness is, Rādha, there would be Māra or things of the nature of Māra, or at any rate what is perishing. Wherefore, Rādha, regard consciousness as Māra; regard it as of the nature of Māra; regard it as perishing, as an imposthume, as a dart, as pain, as a source of pain. They who regard consciousness thus rightly regard it." "But rightly regarding, lord, — for what purpose?" "Rightly regarding, Rādha, for the sake of disgust." "But disgust, lord, — for what purpose is it?" "Disgust, Rādha, is to bring about dispassion." "But dispassion, lord, — for what purpose is it?" "Dispassion, Rādha, is to get release." "But release, lord, — what is it for?" "Release, Rādha, means Nibbāna." "But Nibbāna, lord, — what is the aim of that?" "This, Rādha, is a question that goes too far. You can grasp no limit to this question. Rooted in Nibbāna, Rādha, the holy life is lived. Nibbāna is it's goal, Nibbāna is it's end."

• [ 1 ] Cf. § 22.71 and Brethren, 115 [Ed.: see: Appendixes , Proper Names , Rādha Thera ]
• [ 2 ] Māra = death. Māretā, 'killer' = maraṇaṇ. Comy. Infra, p.160.
• [ 3 ] Sup. § 122.
• [ 4 ] Text has assa only. Comy. reads accasavāyo and says atikkanto ti. [Ed.: Our text "Accasarā" ] The phrase occurs in similar questions and answers at S. v, 218, where text reads ajjha-param, brāhmaṇa, pañhaṇ, na sakkhi. ... Cf. M. i, 304.
• [ 5 ] Ogadhaṇ. Comy. 'Nibbāne patiṭṭhitaṇ.'

At Sāvatthī. Then the venerable Rādha came to the Exalted One. Having done so, he saluted the Exalted One and sat down at one side. So seated the venerable Rādha thus addressed the Exalted One: — "'A Being! A Being!' they say, lord. Pray, lord, how far is one called a being?" "That desire, Rādha, that lust, that lure, that craving which is concerned with body, — entangled thereby, fast entangled thereby, therefore is one called a being. That desire, Rādha, that lust, that lure, that craving which is concerned with feeling, — entangled thereby, fast entangled thereby, therefore is one called a being. That desire, Rādha, that lust, that lure, that craving which is concerned with perception, — entangled thereby, fast entangled thereby, therefore is one called a being. That desire, Rādha, that lust, that lure, that craving which is concerned with the activities, — entangled thereby, fast entangled thereby, therefore is one called a being. That desire, Rādha, that lust, that lure, that craving which is concerned with the consciousness, — entangled thereby, fast entangled thereby, therefore is one called a being. Just as when, Rādha, boys or girls play with little sand-castles, so long as they are not rid of lust, not rid of desire, not rid of affection, thirst, feverish longing and craving for those little sand-castles, just so long do they delight in them, are amused by them, set store by them, are jealous of them. But, Rādha, as soon as those boys or girls are rid of lust, of desire and affection, are rid of thirst, feverish longing and craving for those little sand-castles, straightway with hand and foot they scatter them, break them up, knock them down, cease to play with them. Even so, Rādha, do you scatter body, break it up, knock it down, cease to play with it, apply yourself to destroy craving for it. Verily, Rādha, the destruction of craving is Nibbāna. Even so, Rādha, do you scatter feeling, break it up, knock it down, cease to play with it, apply yourself to destroy craving for it. Verily, Rādha, the destruction of craving is Nibbāna. Even so, Rādha, do you scatter perception, break it up, knock it down, cease to play with it, apply yourself to destroy craving for it. Verily, Rādha, the destruction of craving is Nibbāna. Even so, Rādha, do you scatter the activities, break them up, knock them down, cease to play with them, apply yourself to destroy craving for them. Verily, Rādha, the destruction of craving is Nibbāna. Even so, Rādha, do you scatter consciousness, break it up, knock it down, cease to play with it, apply yourself to destroy craving for it. Verily, Rādha, the destruction of craving is Nibbāna.

• [ 7 ] Paṇsvāgārakehi.
• [ 8 ] Text reads manāyanti. I read dhanāyanti with Comy., which paraphrases dhanaṇ viya maññanti.

At Sāvatthī. Then the venerable Rādha came to the Exalted One. Having done so, he saluted the Exalted One and sat down at one side. So seated the venerable Rādha thus addressed the Exalted One: — "'The cord of rebirth! The cord of rebirth!' is the saying lord. Pray, lord, what is the cord of rebirth and what is he ceasing of it?" "That desire, Rādha, that lust, that lure, that craving, those graspings after systems, that mental standpoint, that dogmatic bias which is concerned with body, — that is called 'the cord of rebirth.' The ceasing of that lust, that lure, that craving, those graspings after systems, that mental standpoint, that dogmatic bias which is concerned with body, is called 'the ceasing of the cord of rebirth.' That desire, Rādha, that lust, that lure, that craving, those graspings after systems, that mental standpoint, that dogmatic bias which is concerned with feeling, — that is called 'the cord of rebirth.' The ceasing of that lust, that lure, that craving, those graspings after systems, that mental standpoint, that dogmatic bias which is concerned with feeling, is called 'the ceasing of the cord of rebirth.' That desire, Rādha, that lust, that lure, that craving, those graspings after systems, that mental standpoint, that dogmatic bias which is concerned with perception, — that is called 'the cord of rebirth.' The ceasing of that lust, that lure, that craving, those graspings after systems, that mental standpoint, that dogmatic bias which is concerned with perception, is called 'the ceasing of the cord of rebirth.' That desire, Rādha, that lust, that lure, that craving, those graspings after systems, that mental standpoint, that dogmatic bias which is concerned with the activities, — that is called 'the cord of rebirth.' The ceasing of that lust, that lure, that craving, those graspings after systems, that mental standpoint, that dogmatic bias which is concerned with the activities, is called 'the ceasing of the cord of rebirth.' That desire, Rādha, that lust, that lure, that craving, those graspings after systems, that mental standpoint, that dogmatic bias which is concerned with consciousness, — that is called 'the cord of rebirth.' The ceasing of that lust, that lure, that craving, those graspings after systems, that mental standpoint, that dogmatic bias which is concerned with consciousness, is called 'the ceasing of the cord of rebirth.'

• [ 10 ] Cf. S. ii, 17: K.S. ii, 13

At Sāvatthī. Then the venerable Rādha came to the Exalted One. Having done so, he saluted the Exalted One and sat down at one side. As he thus sat at one side the Exalted One thus addressed the venerable Rādha: — "I will show you the things to be understood, and the understanding, and the person who has understood. Do you listen to it." The Exalted One thus spake: "And what Rādha, are the things to be understood? Body, Rādha, is a thing to be understood, feeling is a thing to be understood, perception is a thing to be understood, the activities are a thing to be understood consciousness is a thing to be understood. These, Rādha, are the things to be understood. And what, Rādha, is understanding? The destruction of lust, the destruction of hatred, the destruction of illusion, — this, Rādha, is called 'understanding.' And who, Rādha, is the person who has understood? 'Worthy' should he be called, that venerable one of such and such a name, of such and such a clan, — that, Rādha, is the meaning of 'the person who has understood.'"

At Sāvatthī. Then the venerable Rādha came to the Exalted One. Having done so, he saluted the Exalted One and sat down at one side. As he thus sat at one side the Exalted One thus addressed the venerable Rādha: "There are these five groups of grasping, Rādha. What five? The group of-body-grasping, the group of feeling-grasping, the group of perception-grasping, the group of activities-grasping, the group of consciousness-grasping. Whatsoever recluses or brahmins, Rādha, understand not in their true nature the satisfaction in, the misery of, the escape from these five groups of grasping, — those recluses or brahmins are approved neither among recluses as recluses nor among brahmins as brahmins: nor have those venerable ones understood of themselves, nor have they realized in this present life the use of recluseship or of brahminhood, nor do they live in the attainment thereof. But those recluses or brahmins, Rādha, who do understand in their true nature the satisfaction in, the misery of, the escape from these five groups of grasping, — those recluses or brahmins are approved both among recluses as recluses and among brahmins as brahmins: and those venerable ones have understood of themselves, have realized in this present life the use of recluseship and of brahminhood, and they do live in the attainment thereof.'

• [ 12 ] Cf. K.S. ii, 11, etc.; supra, p. 28-9.

At Sāvatthī. Then the venerable Rādha came to the Exalted One. Having done so, he saluted the Exalted One and sat down at one side. As he thus sat at one side the Exalted One thus addressed the venerable Rādha: "There are these five groups of grasping, Rādha. What five? The group of-body-grasping, the group of feeling-grasping, the group of perception-grasping, the group of activities-grasping, the group of consciousness-grasping. Whatsoever recluses or brahmins, Rādha, understand not in their true nature the coming to pass of, the passing away of, the escape from these five groups of grasping, — those recluses or brahmins are approved neither among recluses as recluses nor among brahmins as brahmins: nor have those venerable ones understood of themselves, nor have they realized in this present life the use of recluseship or of brahminhood, nor do they live in the attainment thereof. But those recluses or brahmins, Rādha, who do understand in their true nature the coming to pass of, the passing away of, the escape from these five groups of grasping, — those recluses or brahmins are approved both among recluses as recluses and among brahmins as brahmins: and those venerable ones have understood of themselves, have realized in this present life the use of recluseship and of brahminhood, and they do live in the attainment thereof."

At Sāvatthī. Then the venerable Rādha came to the Exalted One. Having done so, he saluted the Exalted One and sat down at one side. As he thus sat at one side the Exalted One thus addressed the venerable Rādha: "There are these five groups of grasping, Rādha. What five? The group of-body-grasping, the group of feeling-grasping, the group of perception-grasping, the group of activities-grasping, the group of consciousness-grasping. Now Rādha, when the Ariyan disciple understands in their true nature the coming to pass, and the passing away, the satisfaction in, the misery of, the escape from these five groups of grasping, this Ariyan disciple, Rādha, is called 'stream-winner,' 'saved from disaster,' 'assured,' 'bound for enlightenment.'"

At Sāvatthī. Then the venerable Rādha came to the Exalted One. Having done so, he saluted the Exalted One and sat down at one side. As he thus sat at one side the Exalted One thus addressed the venerable Rādha: "There are these five groups of grasping, Rādha. What five? The group of-body-grasping, the group of feeling-grasping, the group of perception-grasping, the group of activities-grasping, the group of consciousness-grasping. Now Rādha, when the Ariyan disciple understands in their true nature the coming to pass, and the passing away, the satisfaction in, the misery of, the escape from these five groups of grasping, this Ariyan disciple, Rādha, is called arahant, one in whom the Āsavas are destroyed, one who has lived the life, who has done his task, who has shifted the burden, won his own welfare, worn out the fetters of becoming, and by perfect insight is released."

At Sāvatthī. Then the venerable Rādha came to the Exalted One. Having done so, he saluted the Exalted One and sat down at one side. As he thus sat at one side the Exalted One thus addressed the venerable Rādha: "That desire, Rādha, that lust, that lure, that craving which is concerned with body, put it away. Thus put away, this body will become cut down at the root, made something that has ceased to be, so that it cannot grow up again in the future. That desire, Rādha, that lust, that lure, that craving which is concerned with feeling, put it away. Thus put away, this feeling will become cut down at the root, made something that has ceased to be, so that it cannot grow up again in the future. That desire, Rādha, that lust, that lure, that craving which is concerned with perception, put it away. Thus put away, this perception will become cut down at the root, made something that has ceased to be, so that it cannot grow up again in the future. That desire, Rādha, that lust, that lure, that craving which is concerned with the activities, put it away. Thus put away, the activities will become cut down at the root, made something that has ceased to be, so that it cannot grow up again in the future. That desire, Rādha, that lust, that lure, that craving which is concerned with consciousness, put it away. Thus put away, this consciousness will become cut down at the root, made something that has ceased to be, so that it cannot grow up again in the future."

At Sāvatthī. Then the venerable Rādha came to the Exalted One. Having done so, he saluted the Exalted One and sat down at one side. As he thus sat at one side the Exalted One thus addressed the venerable Rādha: "That desire, Rādha, that lust, that lure, that craving those graspings after systems, that mental standpoint, that mental bias which is concerned with body, put it away. Thus put away, this body will become cut down at the root, made something that has ceased to be, so that it cannot grow up again in the future. That desire, Rādha, that lust, that lure, that craving those graspings after systems, that mental standpoint, that mental bias which is concerned with feeling, put it away. Thus put away, this feeling will become cut down at the root, made something that has ceased to be, so that it cannot grow up again in the future. That desire, Rādha, that lust, that lure, that craving those graspings after systems, that mental standpoint, that mental bias which is concerned with perception, put it away. Thus put away, this perception will become cut down at the root, made something that has ceased to be, so that it cannot grow up again in the future. That desire, Rādha, that lust, that lure, that craving those graspings after systems, that mental standpoint, that mental bias which is concerned with the activities, put it away. Thus put away, the activities will become cut down at the root, made something that has ceased to be, so that it cannot grow up again in the future. That desire, Rādha, that lust, that lure, that craving those graspings after systems, that mental standpoint, that mental bias which is concerned with consciousness, put it away. Thus put away, this consciousness will become cut down at the root, made something that has ceased to be, so that it cannot grow up again in the future."

At Sāvatthī. Then the venerable Rādha came to the Exalted One. Having done so, he saluted the Exalted One and sat down at one side. So seated the venerable Rādha thus addressed the Exalted One: — "'Māra! Māra!' they say, lord. Pray, lord, what is Māra?" "Body, Rādha, is Māra. Feeling, Rādha, is Māra. Perception, Rādha, is Māra. The activities, Rādha, is Māra. Consciousness, Rādha, is Māra. So seeing, Rādha, the well-taught Ariyan disciple feels aversion from body, feels aversion from feeling, feels aversion from perception, feels aversion from the activities, feels aversion from consciousness; so that he knows: 'Destroyed is rebirth, lived is the righteous life, done is the task, for life in these conditions there is no hereafter.'"

• [ 13 ] Cf. supra, p. 155.

At Sāvatthī. Then the venerable Rādha came to the Exalted One. Having done so, he saluted the Exalted One and sat down at one side. So seated the venerable Rādha thus addressed the Exalted One: — "'Of the nature of Māra! Of the nature of Māra!' they say, lord. Pray, lord, what is of the nature of Māra?" "Body, Rādha, is of the nature of Māra. Feeling, Rādha, is of the nature of Māra. Perception, Rādha, is of the nature of Māra. The activities, Rādha, is of the nature of Māra. Consciousness, Rādha, is of the nature of Māra. So seeing, Rādha, the well-taught Ariyan disciple feels aversion from body, feels aversion from feeling, feels aversion from perception, feels aversion from the activities, feels aversion from consciousness; so that he knows: 'Destroyed is rebirth, lived is the righteous life, done is the task, for life in these conditions there is no hereafter.'"

At Sāvatthī. Then the venerable Rādha came to the Exalted One. Having done so, he saluted the Exalted One and sat down at one side. So seated the venerable Rādha thus addressed the Exalted One: — "'Impermanent! Impermanent!' they say, lord. Pray, lord, what is impermanent?" "Body, Rādha, is impermanent. Feeling, Rādha, is impermanent. Perception, Rādha, is impermanent. The activities, Rādha, are impermanent. Consciousness, Rādha, is impermanent. So seeing, Rādha, the well-taught Ariyan disciple feels aversion from body, feels aversion from feeling, feels aversion from perception, feels aversion from the activities, feels aversion from consciousness; so that he knows: 'Destroyed is rebirth, lived is the righteous life, done is the task, for life in these conditions there is no hereafter.'"

At Sāvatthī. Then the venerable Rādha came to the Exalted One. Having done so, he saluted the Exalted One and sat down at one side. So seated the venerable Rādha thus addressed the Exalted One: — "'By nature Impermanent! By nature Impermanent!' they say, lord. Pray, lord, what is by nature impermanent?" "Body, Rādha, is by nature impermanent. Feeling, Rādha, is by nature impermanent. Perception, Rādha, is by nature impermanent. The activities, Rādha, are by nature impermanent. Consciousness, Rādha, is by nature impermanent. So seeing, Rādha, the well-taught Ariyan disciple feels aversion from body, feels aversion from feeling, feels aversion from perception, feels aversion from the activities, feels aversion from consciousness; so that he knows: 'Destroyed is rebirth, lived is the righteous life, done is the task, for life in these conditions there is no hereafter.'"

At Sāvatthī. Then the venerable Rādha came to the Exalted One. Having done so, he saluted the Exalted One and sat down at one side. So seated the venerable Rādha thus addressed the Exalted One: — "'Suffering! Suffering!' they say, lord. Pray, lord, what is suffering?" "Body, Rādha, is suffering. Feeling, Rādha, is suffering. Perception, Rādha, is suffering. The activities, Rādha, are suffering. Consciousness, Rādha, is suffering. So seeing, Rādha, the well-taught Ariyan disciple feels aversion from body, feels aversion from feeling, feels aversion from perception, feels aversion from the activities, feels aversion from consciousness; so that he knows: 'Destroyed is rebirth, lived is the righteous life, done is the task, for life in these conditions there is no hereafter.'"

At Sāvatthī. Then the venerable Rādha came to the Exalted One. Having done so, he saluted the Exalted One and sat down at one side. So seated the venerable Rādha thus addressed the Exalted One: — "'By nature suffering! By nature suffering!' they say, lord. Pray, lord, what is by nature suffering?" "Body, Rādha, is by nature suffering. Feeling, Rādha, is by nature suffering. Perception, Rādha, is by nature suffering. The activities, Rādha, are by nature suffering. Consciousness, Rādha, is by nature suffering. So seeing, Rādha, the well-taught Ariyan disciple feels aversion from body, feels aversion from feeling, feels aversion from perception, feels aversion from the activities, feels aversion from consciousness; so that he knows: 'Destroyed is rebirth, lived is the righteous life, done is the task, for life in these conditions there is no hereafter.'"

At Sāvatthī. Then the venerable Rādha came to the Exalted One. Having done so, he saluted the Exalted One and sat down at one side. So seated the venerable Rādha thus addressed the Exalted One: — "'Without a self! Without a self!' they say, lord. Pray, lord, what is without a self?" "Body, Rādha, is without a self. Feeling, Rādha, is without a self. Perception, Rādha, is without a self. The activities, Rādha, are without a self. Consciousness, Rādha, is without a self. So seeing, Rādha, the well-taught Ariyan disciple feels aversion from body, feels aversion from feeling, feels aversion from perception, feels aversion from the activities, feels aversion from consciousness; so that he knows: 'Destroyed is rebirth, lived is the righteous life, done is the task, for life in these conditions there is no hereafter.'"

At Sāvatthī. Then the venerable Rādha came to the Exalted One. Having done so, he saluted the Exalted One and sat down at one side. So seated the venerable Rādha thus addressed the Exalted One: — "'By nature without a self! By nature without a self!' they say, lord. Pray, lord, what is by nature without a self?" "Body, Rādha, is by nature without a self. Feeling, Rādha, is by nature without a self. Perception, Rādha, is by nature without a self. The activities, Rādha, are by nature without a self. Consciousness, Rādha, is by nature without a self. So seeing, Rādha, the well-taught Ariyan disciple feels aversion from body, feels aversion from feeling, feels aversion from perception, feels aversion from the activities, feels aversion from consciousness; so that he knows: 'Destroyed is rebirth, lived is the righteous life, done is the task, for life in these conditions there is no hereafter.'"

At Sāvatthī. Then the venerable Rādha came to the Exalted One. Having done so, he saluted the Exalted One and sat down at one side. So seated the venerable Rādha thus addressed the Exalted One: — "'By nature perishable! By nature perishable!' they say, lord. Pray, lord, what is by nature perishable?" "Body, Rādha, is by nature perishable. Feeling, Rādha, is by nature perishable. Perception, Rādha, is by nature perishable. The activities, Rādha, are by nature perishable. Consciousness, Rādha, is by nature perishable. So seeing, Rādha, the well-taught Ariyan disciple feels aversion from body, feels aversion from feeling, feels aversion from perception, feels aversion from the activities, feels aversion from consciousness; so that he knows: 'Destroyed is rebirth, lived is the righteous life, done is the task, for life in these conditions there is no hereafter.'"

At Sāvatthī. Then the venerable Rādha came to the Exalted One. Having done so, he saluted the Exalted One and sat down at one side. So seated the venerable Rādha thus addressed the Exalted One: — "'By nature transitory! By nature transitory!' they say, lord. Pray, lord, what is by nature transitory?" "Body, Rādha, is by nature transitory. Feeling, Rādha, is by nature transitory. Perception, Rādha, is by nature transitory. The activities, Rādha, are by nature transitory. Consciousness, Rādha, is by nature perishable. So seeing, Rādha, the well-taught Ariyan disciple feels aversion from body, feels aversion from feeling, feels aversion from perception, feels aversion from the activities, feels aversion from consciousness; so that he knows: 'Destroyed is rebirth, lived is the righteous life, done is the task, for life in these conditions there is no hereafter.'"

At Sāvatthī. Then the venerable Rādha came to the Exalted One. Having done so, he saluted the Exalted One and sat down at one side. So seated the venerable Rādha thus addressed the Exalted One: — "'Of a nature to come to pass! Of a nature to come to pass' they say, lord. Pray, lord, what is of a nature to come to pass?" "Body, Rādha, is of a nature to come to pass. Feeling, Rādha, is of a nature to come to pass. Perception, Rādha, is of a nature to come to pass. The activities, Rādha, are of a nature to come to pass. Consciousness, Rādha, is of a nature to come to pass. So seeing, Rādha, the well-taught Ariyan disciple feels aversion from body, feels aversion from feeling, feels aversion from perception, feels aversion from the activities, feels aversion from consciousness; so that he knows: 'Destroyed is rebirth, lived is the righteous life, done is the task, for life in these conditions there is no hereafter.'"

At Sāvatthī. Then the venerable Rādha came to the Exalted One. Having done so, he saluted the Exalted One and sat down at one side. So seated the venerable Rādha thus addressed the Exalted One: — "'By nature doomed to cease! By nature doomed to cease' they say, lord. Pray, lord, what is by nature doomed to cease?" "Body, Rādha, is by nature doomed to cease. Feeling, Rādha, is by nature doomed to cease. Perception, Rādha, is by nature doomed to cease. The activities, Rādha, are by nature doomed to cease. Consciousness, Rādha, is by nature doomed to cease. So seeing, Rādha, the well-taught Ariyan disciple feels aversion from body, feels aversion from feeling, feels aversion from perception, feels aversion from the activities, feels aversion from consciousness; so that he knows: 'Destroyed is rebirth, lived is the righteous life, done is the task, for life in these conditions there is no hereafter.'"

[s.4nt.org: sn23.23–sn23.33 repeat this frame — 11 suttas condensed to this one.]

At Sāvatthī. Seated at one side the venerable Rādha, thus addressed the Exalted One: — "Well for me, lord, if the Exalted One were to teach me a doctrine in brief, hearing which from the Exalted One I might dwell remote, strenuous, ardent and intent." "That which is Māra, Rādha, desire for that must be put away by you. And what, Rādha, is Māra? Body, Rādha, is Māra. Desire for that must be put away. Feeling, Rādha, is Māra. Desire for that must be put away. Perception, Rādha, is Māra. Desire for that must be put away. The activities, Rādha, are Māra. Desire for them must be put away. Consciousness, Rādha, is Māra. Desire for that must be put away."

• [ 16 ] Cf. supra, pp. 32, 155.

At Sāvatthī. Seated at one side the venerable Rādha, thus addressed the Exalted One: — "Well for me, lord, if the Exalted One were to teach me a doctrine in brief, hearing which from the Exalted One I might dwell remote, strenuous, ardent and intent." "That which is of a nature to cease, Rādha, — desire for that must be put away by you. Lust must be put away, desire and lust must be put away. And what, Rādha, is of a nature to cease? Body, Rādha, is of a nature to cease. Desire for that must be put away. Feeling, Rādha, is of a nature to cease. Desire for that must be put away. Perception, Rādha, is of a nature to cease. Desire for that must be put away. The activities, Rādha, are of a nature to cease. Desire for them must be put away. Consciousness, Rādha, is of a nature to cease. Desire for that must be put away."

[s.4nt.org: sn23.35–sn23.45 repeat this frame — 11 suttas condensed to this one.]

At Sāvatthī. As he sat at one side the Exalted One thus addressed the venerable Rādha: "That which is Māra, Rādha, desire for that must be put away by you. And what, Rādha, is Māra? Body, Rādha, is Māra. Desire for that must be put away. Feeling, Rādha, is Māra. Desire for that must be put away. Perception, Rādha, is Māra. Desire for that must be put away. The activities, Rādha, are Māra. Desire for them must be put away. Consciousness, Rādha, is Māra. Desire for that must be put away."

At Sāvatthī. As he sat at one side the Exalted One thus addressed the venerable Rādha: "That which is of a nature to cease, Rādha, — desire for that must be put away by you. Lust must be put away, desire and lust must be put away. And what, Rādha, is of a nature to cease? Body, Rādha, is of a nature to cease. Desire for that must be put away. Feeling, Rādha, is of a nature to cease. Desire for that must be put away. Perception, Rādha, is of a nature to cease. Desire for that must be put away. The activities, Rādha, are of a nature to cease. Desire for them must be put away. Consciousness, Rādha, is of a nature to cease. Desire for that must be put away."

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There being what, brethren, by clinging to what, by depending upon what does such a view as this arise: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'?" "For us, lord, things have the Exalted One as their root their guide, their resort. Well indeed if the meaning of these words should show itself in the Exalted One." "There being a body, brethren, by clinging to body, depending on body, arises such a view as this: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'. There being feeling, brethren, by clinging to feeling, depending on feeling, arises such a view as this: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'. There being perception, brethren, by clinging to perception, depending on perception, arises such a view as this: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'. There being the activities, brethren, by clinging to the activities, depending on the activities, arises such a view as this: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'. There being consciousness, brethren, by clinging to consciousness, depending on consciousness, arises such a view as this: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'. As to that, what think ye, brethren? Is body permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'?" "Surely not, lord." "Is feeling permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'?" "Surely not, lord." "Is perception permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'?" "Surely not, lord." "Are the activities permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'?" "Surely not, lord." "Is consciousness permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'?" "Surely not, lord." "Now what is seen, heard, sensed, known, attained, sought after, thought out by mind, - is that permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'?" "Surely not, lord." "But when in an Ariyan disciple doubt as to these six points is put away when for him doubt as to suffering is put away, doubt as to the arising of suffering, as to the ceasing of suffering, as to the way going to the ceasing of suffering is put away, - then this Ariyan disciple is called 'Stream-winner, saved from disaster, assured, bound for enlightenment.'"

[s.4nt.org: sn24.20–sn24.35 repeat this frame — 16 suttas condensed to this one.]

20. Etaṃ Mama Suttaṃ, This is Mine,

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There being what, brethren, by clinging to what, by depending upon what does such a view as this arise: 'The Tathāgata neither exists nor exists not'"? "For us, lord, things have the Exalted One as their root their guide, their resort. Well indeed if the meaning of these words should show itself in the Exalted One." "There being a body, brethren, by clinging to body, depending on body, arises such a view as this: 'The Tathāgata neither exists nor exists not.' There being feeling, brethren, by clinging to feeling, depending on feeling, arises such a view as this: 'The Tathāgata neither exists nor exists not.' There being perception, brethren, by clinging to perception, depending on perception, arises such a view as this: 'The Tathāgata neither exists nor exists not.' There being the activities, brethren, by clinging to the activities, depending on the activities, arises such a view as this: 'The Tathāgata neither exists nor exists not.' There being consciousness, brethren, by clinging to consciousness, depending on consciousness, arises such a view as this: 'The Tathāgata neither exists nor exists not.' As to that, what think ye, brethren? Is body permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'The Tathāgata neither exists nor exists not'?" "Surely not, lord." "Is feeling permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'The Tathāgata neither exists nor exists not'?" "Surely not, lord." "Is perception permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'The Tathāgata neither exists nor exists not'?" "Surely not, lord." "Are the activities permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'The Tathāgata neither exists nor exists not'?" "Surely not, lord." "Is consciousness permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'The Tathāgata neither exists nor exists not'?" "Surely not, lord." "Now what is seen, heard, sensed, known, attained, sought after, thought out by mind, - is that permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'The Tathāgata neither exists nor exists not'?" "Surely not, lord." "But when in an Ariyan disciple doubt as to these six points is put away when for him doubt as to suffering is put away, doubt as to the arising of suffering, as to the ceasing of suffering, as to the way going to the ceasing of suffering is put away, - then this Ariyan disciple is called 'Stream-winner, saved from disaster, assured, bound for enlightenment.'"

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There being what, brethren, by clinging to what, by depending upon what does such a view as this arise: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'?" "For us, lord, things have the Exalted One as their root their guide, their resort. Well indeed if the meaning of these words should show itself in the Exalted One." "There being a body, brethren, by clinging to body, depending on body, arises such a view as this: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'. There being feeling, brethren, by clinging to feeling, depending on feeling, arises such a view as this: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'. There being perception, brethren, by clinging to perception, depending on perception, arises such a view as this: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'. There being the activities, brethren, by clinging to the activities, depending on the activities, arises such a view as this: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'. There being consciousness, brethren, by clinging to consciousness, depending on consciousness, arises such a view as this: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'. As to that, what think ye, brethren? Is body permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'?" "Surely not, lord." "Is feeling permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'?" "Surely not, lord." "Is perception permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'?" "Surely not, lord." "Are the activities permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'?" "Surely not, lord." "Is consciousness permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'?" "Surely not, lord." "Now what is seen, heard, sensed, known, attained, sought after, thought out by mind, - is that permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'?" "Surely not, lord." "But when in an Ariyan disciple doubt as to these six points is put away when for him doubt as to suffering is put away, doubt as to the arising of suffering, as to the ceasing of suffering, as to the way going to the ceasing of suffering is put away, - then this Ariyan disciple is called 'Stream-winner, saved from disaster, assured, bound for enlightenment.'"

[s.4nt.org: sn24.46–sn24.69 repeat this frame — 24 suttas condensed to this one.]

46. Etaṃ Mama Suttaṃ, This is Mine,

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There being what, brethren, by clinging to what, by depending upon what does such a view as this arise: 'The self is without bliss or suffering, is without sickness, after death'?" "For us, lord, things have the Exalted One as their root their guide, their resort. Well indeed if the meaning of these words should show itself in the Exalted One." "There being a body, brethren, by clinging to body, depending on body, arises such a view as this: 'The self is without bliss or suffering, is without sickness, after death.' There being feeling, brethren, by clinging to feeling, depending on feeling, arises such a view as this: 'The self is without bliss or suffering, is without sickness, after death.' There being perception, brethren, by clinging to perception, depending on perception, arises such a view as this: 'The self is without bliss or suffering, is without sickness, after death.' There being the activities, brethren, by clinging to the activities, depending on the activities, arises such a view as this: 'The self is without bliss or suffering, is without sickness, after death.' There being consciousness, brethren, by clinging to consciousness, depending on consciousness, arises such a view as this: 'The self is without bliss or suffering, is without sickness, after death.' As to that, what think ye, brethren? Is body permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'The self is without bliss or suffering, is without sickness, after death'?" "Surely not, lord." "Is feeling permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'The self is without bliss or suffering, is without sickness, after death'?" "Surely not, lord." "Is perception permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'The self is without bliss or suffering, is without sickness, after death'?" "Surely not, lord." "Are the activities permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'The self is without bliss or suffering, is without sickness, after death'?" "Surely not, lord." "Is consciousness permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'The self is without bliss or suffering, is without sickness, after death'?" "Surely not, lord." "Now what is seen, heard, sensed, known, attained, sought after, thought out by mind, - is that permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'The self is without bliss or suffering, is without sickness, after death'?" "Surely not, lord." "But when in an Ariyan disciple doubt as to these six points when for him doubt as to suffering is put away, doubt as to the arising of suffering, as to the ceasing of suffering, as to the way going to the ceasing of suffering is put away, - then this Ariyan disciple is called 'Stream-winner, saved from disaster, assured, bound for enlightenment.'"

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There being what, brethren, by clinging to what, by depending upon what does such a view as this arise: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'?" "For us, lord, things have the Exalted One as their root their guide, their resort. Well indeed if the meaning of these words should show itself in the Exalted One." "There being a body, brethren, by clinging to body, depending on body, arises such a view as this: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'. There being feeling, brethren, by clinging to feeling, depending on feeling, arises such a view as this: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'. There being perception, brethren, by clinging to perception, depending on perception, arises such a view as this: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'. There being the activities, brethren, by clinging to the activities, depending on the activities, arises such a view as this: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'. There being consciousness, brethren, by clinging to consciousness, depending on consciousness, arises such a view as this: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'. As to that, what think ye, brethren? Is body permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'?" "Surely not, lord." "Is feeling permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'?" "Surely not, lord." "Is perception permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'?" "Surely not, lord." "Are the activities permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'?" "Surely not, lord." "Is consciousness permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'?" "Surely not, lord." "Now what is seen, heard, sensed, known, attained, sought after, thought out by mind, - is that permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'Winds do not blow, rivers do not flow, pregnant women do not bring forth, moon and sun neither rise nor set, but (all) are stable as a pillar'?" "Surely not, lord." "But when in an Ariyan disciple doubt as to these six points is put away when for him doubt as to suffering is put away, doubt as to the arising of suffering, as to the ceasing of suffering, as to the way going to the ceasing of suffering is put away, - then this Ariyan disciple is called 'Stream-winner, saved from disaster, assured, bound for enlightenment.'"

[s.4nt.org: sn24.72–sn24.95 repeat this frame — 24 suttas condensed to this one.]

72. Etaṃ Mama Suttaṃ, This is Mine,

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There being what, brethren, by clinging to what, by depending upon what does such a view as this arise: 'The self is without bliss or suffering, is without sickness, after death'?" "For us, lord, things have the Exalted One as their root their guide, their resort. Well indeed if the meaning of these words should show itself in the Exalted One." "There being a body, brethren, by clinging to body, depending on body, arises such a view as this: 'The self is without bliss or suffering, is without sickness, after death.' There being feeling, brethren, by clinging to feeling, depending on feeling, arises such a view as this: 'The self is without bliss or suffering, is without sickness, after death.' There being perception, brethren, by clinging to perception, depending on perception, arises such a view as this: 'The self is without bliss or suffering, is without sickness, after death.' There being the activities, brethren, by clinging to the activities, depending on the activities, arises such a view as this: 'The self is without bliss or suffering, is without sickness, after death.' There being consciousness, brethren, by clinging to consciousness, depending on consciousness, arises such a view as this: 'The self is without bliss or suffering, is without sickness, after death.' As to that, what think ye, brethren? Is body permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'The self is without bliss or suffering, is without sickness, after death'?" "Surely not, lord." "Is feeling permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'The self is without bliss or suffering, is without sickness, after death'?" "Surely not, lord." "Is perception permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'The self is without bliss or suffering, is without sickness, after death'?" "Surely not, lord." "Are the activities permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'The self is without bliss or suffering, is without sickness, after death'?" "Surely not, lord." "Is consciousness permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'The self is without bliss or suffering, is without sickness, after death'?" "Surely not, lord." "Now what is seen, heard, sensed, known, attained, sought after, thought out by mind, - is that permanent or impermanent?" "Impermanent, lord." "That which is impermanent, is it weal or woe?" "Woe, lord." "Impermanent, woeful, by nature changeable, - without clinging to that can such a view as this arise: 'The self is without bliss or suffering, is without sickness, after death'?" "Surely not, lord." "But when in an Ariyan disciple doubt as to these six points when for him doubt as to suffering is put away, doubt as to the arising of suffering, as to the ceasing of suffering, as to the way going to the ceasing of suffering is put away, - then this Ariyan disciple is called 'Stream-winner, saved from disaster, assured, bound for enlightenment.'"

[s.4nt.org: sn29.11–sn29.20 repeat this frame — 10 suttas condensed to this one.]

Annadāyaka Aṇḍaja Suttaṃ Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then a certain brother came to the Exalted One, and saluting him sat down at one side. So seated that brother thus addressed the Exalted One: "What is the reason, lord, what is the cause why a certain one, when body breaks up after death is reborn in the company of the egg-born nāgas?" "Herein, brother, a certain one is a double-dealer in act, a double-dealer in word a double-dealer in thought. Such a one gives an offering of food. He hears it said: 'The egg-born nāgas are long-lived, fair to see and have much happiness.' Then he thinks: '0 that when body breaks up after death I might be born in the company of the egg-born nāgas!' When body breaks up after death he is born in the company of the egg-born nāgas. This is the reason, brother, this is the cause why a certain one, when body breaks up after death is reborn in the company of the egg-born nāgas."

[s.4nt.org: sn29.21–sn29.50 repeat this frame — 30 suttas condensed to this one.]

Annadāyaka Jalābu-ja Suttaṃ Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then a certain brother came to the Exalted One, and saluting him sat down at one side. So seated that brother thus addressed the Exalted One: "What is the reason, lord, what is the cause why a certain one, when body breaks up after death is reborn in the company of the womb-born nāgas?" "Herein, brother, a certain one is a double-dealer in act, a double-dealer in word a double-dealer in thought. Such a one gives an offering of food. He hears it said: 'The womb-born nāgas are long-lived, fair to see and have much happiness.' Then he thinks: '0 that when body breaks up after death I might be born in the company of the womb-born nāgas!' When body breaks up after death he is born in the company of the womb-born nāgas. This is the reason, brother, this is the cause why a certain one, when body breaks up after death is reborn in the company of the womb-born nāgas."

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There are these four sorts of birth, brethren, as harpies What four? The egg-born, the womb-born the sweat-born, those born without parents. These, brethren, are the four sorts of birth as harpies."

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There are these four sorts of birth, brethren, as harpies What four? The egg-born, the womb-born the sweat-born, those born without parents. Then, brethren, the egg-born harpies carry off the egg-born harpies, but not the womb-born harpies, the sweat-born harpies nor the harpies born without parents. Then, brethren, the womb-born harpies carry off the egg-born and the womb-born harpies, but not the sweat-born harpies nor the nagas born without parents. Then, brethren, the sweat-born harpies carry off the egg-born, the womb-born and the sweat-born harpies, but not those harpies born without parents. These, brethren, are the four sorts of birth as harpies."

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then a certain brother came to the Exalted One, and saluting him sat down at one side. So seated that brother thus addressed the Exalted One: "What is the reason, lord, what is the cause why a certain one, when body breaks up after death is reborn in the company of the egg-born harpies?" "Herein, brother, a certain one is a double-dealer in act, a double-dealer in word a double-dealer in thought. He hears it said: 'The egg-born harpies are long-lived, fair to see and have much happiness.' Then he thinks: '0 that when body breaks up after death I might be born in the company of the egg-born harpies!' When body breaks up after death a double-dealer in act, a double-dealer in word a double-dealer in thought is born in the company of the egg-born harpies. This is the reason, brother, this is the cause why a certain one, when body breaks up after death is reborn in the company of the egg-born harpies."

[s.4nt.org: sn30.4–sn30.6 repeat this frame — 3 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then a certain brother came to the Exalted One, and saluting him sat down at one side. So seated that brother thus addressed the Exalted One: "What is the reason, lord, what is the cause why a certain one, when body breaks up after death is reborn in the company of the womb-born harpies?" "Herein, brother, a certain one is a double-dealer in act, a double-dealer in word a double-dealer in thought. He hears it said: 'The womb-born harpies are long-lived, fair to see and have much happiness.' Then he thinks: '0 that when body breaks up after death I might be born in the company of the womb-born harpies!' When body breaks up after death a double-dealer in act, a double-dealer in word a double-dealer in thought is born in the company of the womb-born harpies. This is the reason, brother, this is the cause why a certain one, when body breaks up after death is reborn in the company of the womb-born harpies."

[s.4nt.org: sn30.7–sn30.16 repeat this frame — 10 suttas condensed to this one.]

Annadāyaka Aṇḍaja Suttaṃ Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then a certain brother came to the Exalted One, and saluting him sat down at one side. So seated that brother thus addressed the Exalted One: "What is the reason, lord, what is the cause why a certain one, when body breaks up after death is reborn in the company of the egg-born harpies?" "Herein, brother, a certain one is a double-dealer in act, a double-dealer in word a double-dealer in thought. Such a one gives an offering of food. He hears it said: 'The egg-born harpies are long-lived, fair to see and have much happiness.' Then he thinks: '0 that when body breaks up after death I might be born in the company of the egg-born harpies!' When body breaks up after death he is born in the company of the egg-born harpies. This is the reason, brother, this is the cause why a certain one, when body breaks up after death is reborn in the company of the egg-born harpies."

[s.4nt.org: sn30.17–sn30.46 repeat this frame — 30 suttas condensed to this one.]

Annadāyaka Jalābuja Suttaṃ Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then a certain brother came to the Exalted One, and saluting him sat down at one side. So seated that brother thus addressed the Exalted One: "What is the reason, lord, what is the cause why a certain one, when body breaks up after death is reborn in the company of the womb-born harpies?" "Herein, brother, a certain one is a double-dealer in act, a double-dealer in word a double-dealer in thought. Such a one gives an offering of food. He hears it said: 'The womb-born harpies are long-lived, fair to see and have much happiness.' Then he thinks: '0 that when body breaks up after death I might be born in the company of the womb-born harpies!' When body breaks up after death he is born in the company of the womb-born harpies. This is the reason, brother, this is the cause why a certain one, when body breaks up after death is reborn in the company of the womb-born harpies."

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "I will teach you, brethren, of the devas belonging to the Gandharva group. Do ye listen to it. "And which, brethren, are the devas belonging to the Gandharva group? They are those devas, brethren, that dwell in the fragrance of root-wood, those that dwell in the fragrance of heart-wood, those that dwell in the fragrance of pith, those that dwell in the fragrance of bark, those that dwell in the fragrance of sap, those that dwell in the fragrance of leaves, those that dwell in the fragrance of fruit, those that dwell in the fragrance of flowers, those that dwell on the fragrance of savours, those that dwell in the fragrance of scents. These, brethren, are called 'The devas belonging to the Gandharva group.'"

• [ ed1 ] Woodward omits 'fruit'.

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then a certain brother came to the Exalted One, saluted him, and sat down at one side. Seated at one side that brother thus addressed the Exalted One: "What is the reason, lord, what is the cause why a certain one, when body breaks up after death is reborn in the company of the devas belonging to the Gandharva group?" "Herein, brother, a certain one practises good conduct in deed, in word and thought. Then he hears it said: 'The devas belonging to the Gandharva group are long-lived, beauteous, and have much happiness.' Then he thinks thus: '0 that when body breaks up after death I might be reborn in the company of the devas belonging to the Gandharva group!' After death he is reborn in the company of the devas belonging to the Gandharva group. That, brother, is the reason, that is the cause why a certain one is reborn in the company of the devas belonging to the Gandharva group." Dātā

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then a certain brother came to the Exalted One, and saluting him sat down at one side. So seated that brother thus addressed the Exalted One: "What is the reason, lord, what is the cause why a certain one when body breaks up after death is reborn in the company of the devas who dwell in root-fragrance?" "Herein, brother, a certain one practises good conduct in deed, in word and thought. Then he hears it said: 'The devas that dwell in root-fragrance are long-lived, beauteous, and have much happiness.' Then he thinks thus: '0 that when body breaks up after death I might be reborn in the company of the devas that dwell in root-fragrance!' Then he becomes a giver of offerings of root-fragrance, and alter death he is reborn in the company of the devas that dwell in root-fragrance. This, brother, is the reason, this is the cause why a certain one when body breaks up after death is reborn in the company of the devas who dwell in root-fragrance."

[s.4nt.org: sn31.4–sn31.12 repeat this frame — 9 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then a certain brother came to the Exalted One, and saluting him sat down at one side. So seated that brother thus addressed the Exalted One: "What is the reason, lord, what is the cause why a certain one when body breaks up after death is reborn in the company of the devas who dwell in heart-wood-fragrance?" "Herein, brother, a certain one practises good conduct in deed, in word and thought. Then he hears it said: 'The devas that dwell in heart-wood-fragrance are long-lived, beauteous, and have much happiness.' Then he thinks thus: '0 that when body breaks up after death I might be reborn in the company of the devas that dwell in heart-wood-fragrance!' Then he becomes a giver of offerings of heart-wood-fragrance, and alter death he is reborn in the company of the devas that dwell in heart-wood-fragrance. This, brother, is the reason, this is the cause why a certain one when body breaks up after death is reborn in the company of the devas who dwell in heart-wood-fragrance."

[s.4nt.org: sn31.13–sn31.22 repeat this frame — 10 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then a certain brother came to the Exalted One, and saluting him sat down at one side. So seated that brother thus addressed the Exalted One: "What is the reason, lord, what is the cause why a certain one when body breaks up after death is reborn in the company of the devas who dwell in root-fragrance?" "Herein, brother, a certain one practises good conduct in deed, in word and thought. Then he hears it said: 'The devas that dwell in root-fragrance are long-lived, beauteous, and have much happiness.' Then he thinks thus: '0 that when body breaks up after death I might be reborn in the company of the devas that dwell in root-fragrance!' Then he becomes a giver of offerings of food, and alter death he is reborn in the company of the devas that dwell in root-fragrance. This, brother, is the reason, this is the cause why a certain one when body breaks up after death is reborn in the company of the devas who dwell in root-fragrance."

[s.4nt.org: sn31.23–sn31.112 repeat this frame — 90 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then a certain brother came to the Exalted One, and saluting him sat down at one side. So seated that brother thus addressed the Exalted One: "What is the reason, lord, what is the cause why a certain one when body breaks up after death is reborn in the company of the devas who dwell in heart-wood-fragrance?" "Herein, brother, a certain one practises good conduct in deed, in word and thought. Then he hears it said: 'The devas that dwell in heart-wood-fragrance are long-lived, beauteous, and have much happiness.' Then he thinks thus: '0 that when body breaks up after death I might be reborn in the company of the devas that dwell in heart-wood-fragrance!' Then he becomes a giver of offerings of food, and alter death he is reborn in the company of the devas that dwell in heart-wood-fragrance. This, brother, is the reason, this is the cause why a certain one when body breaks up after death is reborn in the company of the devas who dwell in heart-wood-fragrance."

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "I will teach you, brethren, about the devas belonging to the cloud-groups. Do ye listen to it. "And which, brethren, are the devas belonging to the cloud-groups? They are devas (embodied) in cool-clouds, devas (embodied) in hot clouds, devas (embodied) in thunder clouds, devas (embodied) in wind clouds, devas (embodied) in rain clouds. These, brethren, are called 'The devas belonging to the cloud-groups.'"

• [ 1 ] Valāhaka-kāyikā.
• [ 2 ] Abbha-valākaka, generally in the sense of a cumulus.

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then a certain brother came to the Exalted One, saluted him, and sat down at one side. Seated at one side that brother thus addressed the Exalted One: "What is the reason, lord, what is the cause why a certain one, when body breaks up after death is reborn in the company of the devas belonging to the cloud group?" "Herein, brother, a certain one practises good conduct in deed, in word and thought. Then he hears it said: 'The devas belonging to the cloud-group are long-lived, beauteous, and have much happiness.' Then he thinks thus: '0 that when body breaks up after death I might be reborn in the company of the devas belonging to the cloud-group!' After death he is reborn in the company of the devas belonging to the cloud-group. That, brother, is the reason, that is the cause why a certain one is reborn in the company of the devas belonging to the cloud-group." Dānupakāra

[s.4nt.org: sn32.3–sn32.12 repeat this frame — 10 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then a certain brother came to the Exalted One, and saluting him sat down at one side. So seated that brother thus addressed the Exalted One: "What is the reason, lord, what is the cause why a certain one when body breaks up after death is reborn in the company of the cool-cloud devas?" "Herein, brother, a certain one practises good conduct in deed, in word and thought. Then he hears it said: 'The cool-cloud devas are long-lived, beauteous, and have much happiness.' Then he thinks thus: '0 that when body breaks up after death I might be reborn in the company of the cool-cloud devas!' Then he becomes a giver of offerings of food, and alter death he is reborn in the company of the cool-cloud devas. This, brother, is the reason, this is the cause why a certain one when body breaks up after death is reborn in the company of the cool-cloud devas."

[s.4nt.org: sn32.13–sn32.52 repeat this frame — 40 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then a certain brother came to the Exalted One, and saluting him sat down at one side. So seated that brother thus addressed the Exalted One: "What is the reason, lord, what is the cause why a certain one when body breaks up after death is reborn in the company of the hot-cloud devas?" "Herein, brother, a certain one practises good conduct in deed, in word and thought. Then he hears it said: 'The hot-cloud devas are long-lived, beauteous, and have much happiness.' Then he thinks thus: '0 that when body breaks up after death I might be reborn in the company of the hot-cloud devas!' Then he becomes a giver of offerings of food, and alter death he is reborn in the company of the hot-cloud devas. This, brother, is the reason, this is the cause why a certain one when body breaks up after death is reborn in the company of the hot-cloud devas."

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then a certain brother came to the Exalted One, and saluting him sat down at one side. So seated that brother thus addressed the Exalted One: "What is the reason, lord, what is the cause why at one time it is cool?" "There are devas, brother, who are called 'cool-clouds'. When those devas think: 'What if we were to revel in the delight of bodies.' Then to them according to their heart's desire it becomes cool. This, brother, is the reason, this is the cause why at one time it is cool."

• [ 3 ] Sakāya-ratiyā rameyyāma, lit. 'revel (either) in our own company, (or) our own body' (or) 'in embodied delight."

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then a certain brother came to the Exalted One, and saluting him sat down at one side. So seated that brother thus addressed the Exalted One: "What is the reason, lord, what is the cause why at one time it is hot?" "There are devas, brother, who are called 'hot-clouds'. When those devas think: 'What if we were to revel in the delight of bodies.' Then to them according to their heart's desire it becomes hot. This, brother, is the reason, this is the cause why at one time it is hot."

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then a certain brother came to the Exalted One, and saluting him sat down at one side. So seated that brother thus addressed the Exalted One: "What is the reason, lord, what is the cause why at one time there is a thunder-cloud?" "There are devas, brother, who are called 'thunder-cloudy'. When those devas think: 'What if we were to revel in the delight of bodies.' Then to them according to their heart's desire there is a thunder-cloud. This, brother, is the reason, this is the cause why at one time there is thunder."

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then a certain brother came to the Exalted One, and saluting him sat down at one side. So seated that brother thus addressed the Exalted One: "What is the reason, lord, what is the cause why at one time it is windy?" "There are devas, brother, who are called 'wind-clouds'. When those devas think: 'What if we were to revel in the delight of bodies.' Then to them according to their heart's desire there is wind. This, brother, is the reason, this is the cause why at one time it is windy."

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then a certain brother came to the Exalted One, and saluting him sat down at one side. So seated that brother thus addressed the Exalted One: "What is the reason, lord, what is the cause why at one time the (sky) god rains?" "There are devas, brother, who are called 'rain-cloudy'. When those devas think: 'What if we were to revel in the delight of bodies.' Then to them according to their heart's desire the sky-god rains. This, brother, is the reason, this is the cause why at one time the (sky) god rains."

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then the wanderer of the Vaccha clan came to the Exalted One, exchanged friendly greetings with him and courteous compliments, and sat down at one side. Seated at one side the wanderer Vacchagotta thus addressed the Exalted One: Pray, Master Gotama, what is the reason, what is the cause why these divers opinions arise in the world? Such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death'?" "Through ignorance of body, Vaccha, through ignorance of the arising of body, through ignorance of the ceasing of body, through ignorance of the way leading to the ceasing of body. That is how those divers opinions arise in the world, such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death' This Vaccha, is the reason, this is the cause why these divers opinions arise in the world, such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death'"

• [ 1 ] Cf. xxiv, §§ 13, 14.

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then the wanderer of the Vaccha clan came to the Exalted One, exchanged friendly greetings with him and courteous compliments, and sat down at one side. Seated at one side the wanderer Vacchagotta thus addressed the Exalted One: Pray, Master Gotama, what is the reason, what is the cause why these divers opinions arise in the world? Such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death'?" "Through ignorance of feeling, Vaccha, through ignorance of the arising of feeling, through ignorance of the ceasing of feeling, through ignorance of the way leading to the ceasing of feeling. That is how those divers opinions arise in the world, such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death.' This Vaccha, is the reason, this is the cause why these divers opinions arise in the world, such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death'"

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then the wanderer of the Vaccha clan came to the Exalted One, exchanged friendly greetings with him and courteous compliments, and sat down at one side. Seated at one side the wanderer Vacchagotta thus addressed the Exalted One: Pray, Master Gotama, what is the reason, what is the cause why these divers opinions arise in the world? Such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death'?" "Through ignorance of perception, Vaccha, through ignorance of the arising of perception, through ignorance of the ceasing of perception, through ignorance of the way leading to the ceasing of perception. That is how those divers opinions arise in the world, such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death.' This Vaccha, is the reason, this is the cause why these divers opinions arise in the world, such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death'"

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then the wanderer of the Vaccha clan came to the Exalted One, exchanged friendly greetings with him and courteous compliments, and sat down at one side. Seated at one side the wanderer Vacchagotta thus addressed the Exalted One: Pray, Master Gotama, what is the reason, what is the cause why these divers opinions arise in the world? Such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death'?" "Through ignorance of the activities, Vaccha, through ignorance of the arising of the activities, through ignorance of the ceasing of the activities, through ignorance of the way leading to the ceasing of the activities. That is how those divers opinions arise in the world, such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death.' This Vaccha, is the reason, this is the cause why these divers opinions arise in the world, such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death'"

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then the wanderer of the Vaccha clan came to the Exalted One, exchanged friendly greetings with him and courteous compliments, and sat down at one side. Seated at one side the wanderer Vacchagotta thus addressed the Exalted One: Pray, Master Gotama, what is the reason, what is the cause why these divers opinions arise in the world? Such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death'?" "Through ignorance of consciousness, Vaccha, through ignorance of the arising of consciousness, through ignorance of the ceasing of consciousness, through ignorance of the way leading to the ceasing of consciousness. That is how those divers opinions arise in the world, such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death.' This Vaccha, is the reason, this is the cause why these divers opinions arise in the world, such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death.'"

[s.4nt.org: sn33.6–sn33.10 repeat this frame — 5 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then the wanderer of the Vaccha clan came to the Exalted One, exchanged friendly greetings with him and courteous compliments, and sat down at one side. Seated at one side the wanderer Vacchagotta thus addressed the Exalted One: Pray, Master Gotama, what is the reason, what is the cause why these divers opinions arise in the world? Such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death'?" "Through not seeing of body, Vaccha, through not seeing of the arising of body, through not seeing of the ceasing of body, through not seeing of the way leading to the ceasing of body. That is how those divers opinions arise in the world, such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death.' This Vaccha, is the reason, this is the cause why these divers opinions arise in the world, such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death.'"

[s.4nt.org: sn33.11–sn33.15 repeat this frame — 5 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then the wanderer of the Vaccha clan came to the Exalted One, exchanged friendly greetings with him and courteous compliments, and sat down at one side. Seated at one side the wanderer Vacchagotta thus addressed the Exalted One: Pray, Master Gotama, what is the reason, what is the cause why these divers opinions arise in the world? Such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death'?" "Through not comprehending body, Vaccha, through not comprehending the arising of body, through not comprehending the ceasing of body, through not comprehending the way leading to the ceasing of body. That is how those divers opinions arise in the world, such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death.' This Vaccha, is the reason, this is the cause why these divers opinions arise in the world, such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death.'"

[s.4nt.org: sn33.16–sn33.20 repeat this frame — 5 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then the wanderer of the Vaccha clan came to the Exalted One, exchanged friendly greetings with him and courteous compliments, and sat down at one side. Seated at one side the wanderer Vacchagotta thus addressed the Exalted One: Pray, Master Gotama, what is the reason, what is the cause why these divers opinions arise in the world? Such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death'?" "Through not understanding body, Vaccha, through not understanding the arising of body, through not understanding the ceasing of body, through not understanding the way leading to the ceasing of body. That is how those divers opinions arise in the world, such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death.' This Vaccha, is the reason, this is the cause why these divers opinions arise in the world, such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death.'"

[s.4nt.org: sn33.21–sn33.25 repeat this frame — 5 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then the wanderer of the Vaccha clan came to the Exalted One, exchanged friendly greetings with him and courteous compliments, and sat down at one side. Seated at one side the wanderer Vacchagotta thus addressed the Exalted One: Pray, Master Gotama, what is the reason, what is the cause why these divers opinions arise in the world? Such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death'?" "Through not penetrating body, Vaccha, through not penetrating the arising of body, through not penetrating the ceasing of body, through not penetrating the way leading to the ceasing of body. That is how those divers opinions arise in the world, such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death.' This Vaccha, is the reason, this is the cause why these divers opinions arise in the world, such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death.'"

[s.4nt.org: sn33.26–sn33.30 repeat this frame — 5 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then the wanderer of the Vaccha clan came to the Exalted One, exchanged friendly greetings with him and courteous compliments, and sat down at one side. Seated at one side the wanderer Vacchagotta thus addressed the Exalted One: Pray, Master Gotama, what is the reason, what is the cause why these divers opinions arise in the world? Such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death'?" "Through not discerning body, Vaccha, through not discerning the arising of body, through not discerning the ceasing of body, through not discerning the way leading to the ceasing of body. That is how those divers opinions arise in the world, such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death.' This Vaccha, is the reason, this is the cause why these divers opinions arise in the world, such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death.'"

[s.4nt.org: sn33.31–sn33.35 repeat this frame — 5 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then the wanderer of the Vaccha clan came to the Exalted One, exchanged friendly greetings with him and courteous compliments, and sat down at one side. Seated at one side the wanderer Vacchagotta thus addressed the Exalted One: Pray, Master Gotama, what is the reason, what is the cause why these divers opinions arise in the world? Such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death'?" "Through not discriminating body, Vaccha, through not discriminating the arising of body, through not discriminating the ceasing of body, through not discriminating the way leading to the ceasing of body. That is how those divers opinions arise in the world, such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death.' This Vaccha, is the reason, this is the cause why these divers opinions arise in the world, such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death.'"

[s.4nt.org: sn33.36–sn33.40 repeat this frame — 5 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then the wanderer of the Vaccha clan came to the Exalted One, exchanged friendly greetings with him and courteous compliments, and sat down at one side. Seated at one side the wanderer Vacchagotta thus addressed the Exalted One: Pray, Master Gotama, what is the reason, what is the cause why these divers opinions arise in the world? Such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death'?" "Through not differentiating body, Vaccha, through not differentiating the arising of body, through not differentiating the ceasing of body, through not differentiating the way leading to the ceasing of body. That is how those divers opinions arise in the world, such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death.' This Vaccha, is the reason, this is the cause why these divers opinions arise in the world, such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death.'"

[s.4nt.org: sn33.41–sn33.45 repeat this frame — 5 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then the wanderer of the Vaccha clan came to the Exalted One, exchanged friendly greetings with him and courteous compliments, and sat down at one side. Seated at one side the wanderer Vacchagotta thus addressed the Exalted One: Pray, Master Gotama, what is the reason, what is the cause why these divers opinions arise in the world? Such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death'?" "Through not considering body, Vaccha, through not considering the arising of body, through not considering the ceasing of body, through not considering the way leading to the ceasing of body. That is how those divers opinions arise in the world, such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death.' This Vaccha, is the reason, this is the cause why these divers opinions arise in the world, such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death.'"

[s.4nt.org: sn33.46–sn33.50 repeat this frame — 5 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then the wanderer of the Vaccha clan came to the Exalted One, exchanged friendly greetings with him and courteous compliments, and sat down at one side. Seated at one side the wanderer Vacchagotta thus addressed the Exalted One: Pray, Master Gotama, what is the reason, what is the cause why these divers opinions arise in the world? Such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death'?" "Through not looking into body, Vaccha, through not looking into the arising of body, through not looking into the ceasing of body, through not looking into the way leading to the ceasing of body. That is how those divers opinions arise in the world, such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death.' This Vaccha, is the reason, this is the cause why these divers opinions arise in the world, such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death.'"

[s.4nt.org: sn33.51–sn33.54 repeat this frame — 4 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then the wanderer of the Vaccha clan came to the Exalted One, exchanged friendly greetings with him and courteous compliments, and sat down at one side. Seated at one side the wanderer Vacchagotta thus addressed the Exalted One: Pray, Master Gotama, what is the reason, what is the cause why these divers opinions arise in the world? Such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death'?" "Through not making clear body, Vaccha, through not making clear the arising of body, through not making clear the ceasing of body, through not making clear the way leading to the ceasing of body. That is how those divers opinions arise in the world, such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death.' This Vaccha, is the reason, this is the cause why these divers opinions arise in the world, such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death.'"

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. Then the wanderer of the Vaccha clan came to the Exalted One, exchanged friendly greetings with him and courteous compliments, and sat down at one side. Seated at one side the wanderer Vacchagotta thus addressed the Exalted One: Pray, Master Gotama, what is the reason, what is the cause why these divers opinions arise in the world? Such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death'?" "Through not making clear consciousness, Vaccha, through not making clear the arising of consciousness, through not making clear the ceasing of consciousness, through not making clear the way leading to the ceasing of consciousness. That is how those divers opinions arise in the world, such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death.' This Vaccha, is the reason, this is the cause why these divers opinions arise in the world, such as: 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'what is the life, that is the body,' or 'life is one thing, body is another,' or 'the Tathāgata exists after death,' or 'the Tathāgata exists not after death,' or 'the Tathāgata does and does not exist after death,' or 'the Tathāgata neither exists nor not exists after death.'"

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There are these four, brethren, who practise the Jhānas. What four? Herein, brethren, a certain one who practises meditation is skilled in concentration, but is not skilled in the attainment thereof. Again, brethren, a certain one who practises meditation is skilled in the attainments of concentration, but is not skilled in concentration (itself). Again, brethren, a certain one who practises meditation is neither skilled in concentration nor skilled in the attainments thereof. Again, brethren, a certain one who practises meditation is both skilled in concentration and skilled in the fruits thereof. Of the four, brethren, who practise meditation, he who is both skilled in concentration and skilled in the attainments thereof, - he is the topmost, he is the best, pre-eminent, supreme, most excellent. Just as, brethren, from the cow comes milk, from milk cream, from cream butter, from butter ghee, from ghee come the skimmings of ghee, and that is reckoned the best, - even so, brethren, of these four who practise meditation he who is both skilled in concentration and skilled in the attainments thereof, - he is the topmost, he is the beat, pre-eminent, supreme and most excellent."

• [ 2 ] Cf. A. ii, 95.

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There are these four, brethren, who practise meditation. What four? Herein' brethren, a certain one who practises meditation is skilled in concentration, but not skilled in steadfastness therein. Herein, brethren, a certain one who practises meditation is skilled in steadfastness in concentration, but not skilled in concentration (itself). Herein, brethren, a certain one who practises meditation is neither skilled in concentration nor in steadfastness in concentration. Herein, brethren, a certain one who practises meditation is both skilled in concentration and skilled in steadfastness therein. Of these four, brethren, who practise meditation, he who is both skilled in concentration and skilled in steadfastness therein, - he is the topmost, he is the best, pre-eminent, supreme, most excellent. Just as, brethren, from the cow comes milk, from milk cream, from cream butter, from butter ghee, from ghee come the skimmings of ghee, and that is reckoned the best, - even so, brethren, of these four who practise meditation he who is both skilled in concentration and skilled in steadfastness therein, - he is the topmost, he is the beat, pre-eminent, supreme and most excellent."

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There are these four, brethren, who practise meditation. What four? Herein' brethren, a certain one who practises meditation is skilled in concentration, but not skilled in emerging therefrom. Herein, brethren, a certain one who practises meditation is skilled in emerging from concentration, but not skilled in concentration (itself). Herein, brethren, a certain one who practises meditation is neither skilled in concentration nor in emerging from concentration. Herein, brethren, a certain one who practises meditation is both skilled in concentration and skilled in emerging therefrom. Of these four, brethren, who practise meditation, he who is both skilled in concentration and skilled in emerging therefrom, - he is the topmost, he is the best, pre-eminent, supreme, most excellent. Just as, brethren, from the cow comes milk, from milk cream, from cream butter, from butter ghee, from ghee come the skimmings of ghee, and that is reckoned the best, - even so, brethren, of these four who practise meditation he who is both skilled in concentration and skilled in emerging therefrom, - he is the topmost, he is the beat, pre-eminent, supreme and most excellent."

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There are these four, brethren, who practise meditation. What four? Herein' brethren, a certain one who practises meditation is skilled in concentration, but not fully expert in skill therein. Herein, brethren, a certain one who practises meditation is fully expert in skills of concentration, but not skilled in concentration (itself). Herein, brethren, a certain one who practises meditation is neither skilled in concentration nor fully expert in skills of concentration. Herein, brethren, a certain one who practises meditation is both skilled in concentration and fully expert in skills of concentration. Of these four, brethren, who practise meditation, he who is both skilled in concentration and fully expert in skills of concentration, - he is the topmost, he is the best, pre-eminent, supreme, most excellent. Just as, brethren, from the cow comes milk, from milk cream, from cream butter, from butter ghee, from ghee come the skimmings of ghee, and that is reckoned the best, - even so, brethren, of these four who practise meditation he who is both skilled in concentration and fully expert in skills of concentration, - he is the topmost, he is the beat, pre-eminent, supreme and most excellent."

• [ ed1 ] Woodward's abridgment if followed literally would read: "...but not skilled in fully expert therein." The Pali: 'Kallavā Kusala' is 'fittingly skilled' or 'of sound skill'.

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There are these four, brethren, who practise meditation. What four? Herein' brethren, a certain one who practises meditation is skilled in concentration, but not skilled in the object of concentration. Herein, brethren, a certain one who practises meditation is skilled in the object of concentration, but not skilled in concentration (itself). Herein, brethren, a certain one who practises meditation is neither skilled in concentration nor skilled in the object of concentration. Herein, brethren, a certain one who practises meditation is both skilled in concentration and skilled in the object of concentration. Of these four, brethren, who practise meditation, he who is both skilled in concentration and skilled in the object of concentration, - he is the topmost, he is the best, pre-eminent, supreme, most excellent. Just as, brethren, from the cow comes milk, from milk cream, from cream butter, from butter ghee, from ghee come the skimmings of ghee, and that is reckoned the best, - even so, brethren, of these four who practise meditation he who is both skilled in concentration and skilled in the object of concentration, - he is the topmost, he is the beat, pre-eminent, supreme and most excellent."

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There are these four, brethren, who practise meditation. What four? Herein' brethren, a certain one who practises meditation is skilled in concentration, but not skilled in the range of concentration. Herein, brethren, a certain one who practises meditation is skilled in the range of concentration, but not skilled in concentration (itself). Herein, brethren, a certain one who practises meditation is neither skilled in concentration nor skilled in the range of concentration. Herein, brethren, a certain one who practises meditation is both skilled in concentration and skilled in the range of concentration. Of these four, brethren, who practise meditation, he who is both skilled in concentration and skilled in the range of concentration, - he is the topmost, he is the best, pre-eminent, supreme, most excellent. Just as, brethren, from the cow comes milk, from milk cream, from cream butter, from butter ghee, from ghee come the skimmings of ghee, and that is reckoned the best, - even so, brethren, of these four who practise meditation he who is both skilled in concentration and skilled in the range of concentration, - he is the topmost, he is the beat, pre-eminent, supreme and most excellent."

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There are these four, brethren, who practise meditation. What four? Herein' brethren, a certain one who practises meditation is skilled in concentration, but not skilled in the resolve of concentration. Herein, brethren, a certain one who practises meditation is skilled in the resolve of concentration, but not skilled in concentration (itself). Herein, brethren, a certain one who practises meditation is neither skilled in concentration nor skilled in the resolve of concentration. Herein, brethren, a certain one who practises meditation is both skilled in concentration and skilled in the resolve of concentration. Of these four, brethren, who practise meditation, he who is both skilled in concentration and skilled in the resolve of concentration, - he is the topmost, he is the best, pre-eminent, supreme, most excellent. Just as, brethren, from the cow comes milk, from milk cream, from cream butter, from butter ghee, from ghee come the skimmings of ghee, and that is reckoned the best, - even so, brethren, of these four who practise meditation he who is both skilled in concentration and skilled in the resolve of concentration, - he is the topmost, he is the beat, pre-eminent, supreme and most excellent."

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There are these four, brethren, who practise meditation. What four? Herein' brethren, a certain one who practises meditation is skilled in concentration, but not skilled in the zeal of concentration. Herein, brethren, a certain one who practises meditation is skilled in the zeal of concentration, but not skilled in concentration (itself). Herein, brethren, a certain one who practises meditation is neither skilled in concentration nor skilled in the zeal of concentration. Herein, brethren, a certain one who practises meditation is both skilled in concentration and skilled in the zeal of concentration. Of these four, brethren, who practise meditation, he who is both skilled in concentration and skilled in the zeal of concentration, - he is the topmost, he is the best, pre-eminent, supreme, most excellent. Just as, brethren, from the cow comes milk, from milk cream, from cream butter, from butter ghee, from ghee come the skimmings of ghee, and that is reckoned the best, - even so, brethren, of these four who practise meditation he who is both skilled in concentration and skilled in the zeal of concentration, - he is the topmost, he is the beat, pre-eminent, supreme and most excellent."

• [ ed2 ] §§ 8, 9, and 10 do not use 'skilled' here.

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There are these four, brethren, who practise meditation. What four? Herein' brethren, a certain one who practises meditation is skilled in concentration, but not skilled in perseverance in concentration. Herein, brethren, a certain one who practises meditation is skilled in perseverance in concentration, but not skilled in concentration (itself). Herein, brethren, a certain one who practises meditation is neither skilled in concentration nor skilled in perseverance in concentration. Herein, brethren, a certain one who practises meditation is both skilled in concentration and skilled in perseverance in concentration. Of these four, brethren, who practise meditation, he who is both skilled in concentration and skilled in perseverance in concentration, - he is the topmost, he is the best, pre-eminent, supreme, most excellent. Just as, brethren, from the cow comes milk, from milk cream, from cream butter, from butter ghee, from ghee come the skimmings of ghee, and that is reckoned the best, - even so, brethren, of these four who practise meditation he who is both skilled in concentration and skilled in perseverance in concentration, - he is the topmost, he is the beat, pre-eminent, supreme and most excellent."

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There are these four, brethren, who practise meditation. What four? Herein' brethren, a certain one who practises meditation is skilled in concentration, but not skilled in the fitness of concentration. Herein, brethren, a certain one who practises meditation is skilled in the fitness of concentration, but not skilled in concentration (itself). Herein, brethren, a certain one who practises meditation is neither skilled in concentration nor skilled in the fitness of concentration. Herein, brethren, a certain one who practises meditation is both skilled in concentration and skilled in the fitness of concentration. Of these four, brethren, who practise meditation, he who is both skilled in concentration and skilled in the fitness of concentration, - he is the topmost, he is the best, pre-eminent, supreme, most excellent. Just as, brethren, from the cow comes milk, from milk cream, from cream butter, from butter ghee, from ghee come the skimmings of ghee, and that is reckoned the best, - even so, brethren, of these four who practise meditation he who is both skilled in concentration and skilled in the fitness of concentration, - he is the topmost, he is the beat, pre-eminent, supreme and most excellent."

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There are these four, brethren, who practise meditation. What four? Herein' brethren, a certain one who practises meditation is skilled in concentration, but not skilled in steadfastness in attainment of concentration. Herein, brethren, a certain one who practises meditation is skilled in steadfastness in attainment of concentration, but not skilled in concentration (itself). Herein, brethren, a certain one who practises meditation is neither skilled in concentration nor skilled in steadfastness in attainment of concentration. Herein, brethren, a certain one who practises meditation is both skilled in concentration and skilled in steadfastness in attainment of concentration. Of these four, brethren, who practise meditation, he who is both skilled in concentration and skilled in steadfastness in attainment of concentration, - he is the topmost, he is the best, pre-eminent, supreme, most excellent. Just as, brethren, from the cow comes milk, from milk cream, from cream butter, from butter ghee, from ghee come the skimmings of ghee, and that is reckoned the best, - even so, brethren, of these four who practise meditation he who is both skilled in concentration and skilled in steadfastness in attainment of concentration, - he is the topmost, he is the beat, pre-eminent, supreme and most excellent."

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There are these four, brethren, who practise meditation. What four? Herein' brethren, a certain one who practises meditation is skilled in concentration, but not skilled in emerging from attainment of concentration. Herein, brethren, a certain one who practises meditation is skilled in emerging from attainment of concentration, but not skilled in concentration (itself). Herein, brethren, a certain one who practises meditation is neither skilled in concentration nor skilled in emerging from attainment of concentration. Herein, brethren, a certain one who practises meditation is both skilled in concentration and skilled in emerging from attainment of concentration. Of these four, brethren, who practise meditation, he who is both skilled in concentration and skilled in emerging from attainment of concentration, - he is the topmost, he is the best, pre-eminent, supreme, most excellent. Just as, brethren, from the cow comes milk, from milk cream, from cream butter, from butter ghee, from ghee come the skimmings of ghee, and that is reckoned the best, - even so, brethren, of these four who practise meditation he who is both skilled in concentration and skilled in emerging from attainment of concentration, - he is the topmost, he is the beat, pre-eminent, supreme and most excellent."

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There are these four, brethren, who practise meditation. What four? Herein' brethren, a certain one who practises meditation is skilled in concentration, but not skilled in ease of attainment of concentration. Herein, brethren, a certain one who practises meditation is skilled in ease of attainment of concentration, but not skilled in concentration (itself). Herein, brethren, a certain one who practises meditation is neither skilled in concentration nor skilled in ease of attainment of concentration. Herein, brethren, a certain one who practises meditation is both skilled in concentration and skilled in ease of attainment of concentration. Of these four, brethren, who practise meditation, he who is both skilled in concentration and skilled in ease of attainment of concentration, - he is the topmost, he is the best, pre-eminent, supreme, most excellent. Just as, brethren, from the cow comes milk, from milk cream, from cream butter, from butter ghee, from ghee come the skimmings of ghee, and that is reckoned the best, - even so, brethren, of these four who practise meditation he who is both skilled in concentration and skilled in ease of attainment of concentration, - he is the topmost, he is the beat, pre-eminent, supreme and most excellent."

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There are these four, brethren, who practise meditation. What four? Herein' brethren, a certain one who practises meditation is skilled in concentration, but not skilled in the object of attainment of concentration. Herein, brethren, a certain one who practises meditation is skilled in the object of attainment of concentration, but not skilled in concentration (itself). Herein, brethren, a certain one who practises meditation is neither skilled in concentration nor skilled in the object of attainment of concentration. Herein, brethren, a certain one who practises meditation is both skilled in concentration and skilled in the object of attainment of concentration. Of these four, brethren, who practise meditation, he who is both skilled in concentration and skilled in the object of attainment of concentration, - he is the topmost, he is the best, pre-eminent, supreme, most excellent. Just as, brethren, from the cow comes milk, from milk cream, from cream butter, from butter ghee, from ghee come the skimmings of ghee, and that is reckoned the best, - even so, brethren, of these four who practise meditation he who is both skilled in concentration and skilled in the object of attainment of concentration, - he is the topmost, he is the beat, pre-eminent, supreme and most excellent."

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There are these four, brethren, who practise meditation. What four? Herein' brethren, a certain one who practises meditation is skilled in concentration, but not skilled in the range of attainment of concentration. Herein, brethren, a certain one who practises meditation is skilled in the range of attainment of concentration, but not skilled in concentration (itself). Herein, brethren, a certain one who practises meditation is neither skilled in concentration nor skilled in the range of attainment of concentration. Herein, brethren, a certain one who practises meditation is both skilled in concentration and skilled in the range of attainment of concentration. Of these four, brethren, who practise meditation, he who is both skilled in concentration and skilled in the range of attainment of concentration, - he is the topmost, he is the best, pre-eminent, supreme, most excellent. Just as, brethren, from the cow comes milk, from milk cream, from cream butter, from butter ghee, from ghee come the skimmings of ghee, and that is reckoned the best, - even so, brethren, of these four who practise meditation he who is both skilled in concentration and skilled in the range of attainment of concentration, - he is the topmost, he is the beat, pre-eminent, supreme and most excellent."

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There are these four, brethren, who practise meditation. What four? Herein' brethren, a certain one who practises meditation is skilled in concentration, but not skilled in the resolve for attainment of concentration. Herein, brethren, a certain one who practises meditation is skilled in the resolve for attainment of concentration, but not skilled in concentration (itself). Herein, brethren, a certain one who practises meditation is neither skilled in concentration nor skilled in the resolve for attainment of concentration. Herein, brethren, a certain one who practises meditation is both skilled in concentration and skilled in the resolve for attainment of concentration. Of these four, brethren, who practise meditation, he who is both skilled in concentration and skilled in the resolve for attainment of concentration, - he is the topmost, he is the best, pre-eminent, supreme, most excellent. Just as, brethren, from the cow comes milk, from milk cream, from cream butter, from butter ghee, from ghee come the skimmings of ghee, and that is reckoned the best, - even so, brethren, of these four who practise meditation he who is both skilled in concentration and skilled in the resolve for attainment of concentration, - he is the topmost, he is the beat, pre-eminent, supreme and most excellent."

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There are these four, brethren, who practise meditation. What four? Herein' brethren, a certain one who practises meditation is skilled in concentration, but not in the zeal for attainment of concentration. Herein, brethren, a certain one who practises meditation has zeal for attainment of concentration, but is not skilled in concentration (itself). Herein, brethren, a certain one who practises meditation is neither skilled in concentration nor the zeal for attainment of concentration. Herein, brethren, a certain one who practises meditation is both skilled in concentration and in the zeal for attainment of concentration. Of these four, brethren, who practise meditation, he who is both skilled in concentration and in the zeal for attainment of concentration, - he is the topmost, he is the best, pre-eminent, supreme, most excellent. Just as, brethren, from the cow comes milk, from milk cream, from cream butter, from butter ghee, from ghee come the skimmings of ghee, and that is reckoned the best, - even so, brethren, of these four who practise meditation he who is both skilled in concentration and in the zeal for attainment of concentration, - he is the topmost, he is the beat, pre-eminent, supreme and most excellent."

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There are these four, brethren, who practise meditation. What four? Herein' brethren, a certain one who practises meditation is skilled in concentration, but not in perseverance in attainment of concentration. Herein, brethren, a certain one who practises meditation has perseverance in attainment of concentration, but is not skilled in concentration (itself). Herein, brethren, a certain one who practises meditation is neither skilled in concentration nor in perseverance in attainment of concentration. Herein, brethren, a certain one who practises meditation is both skilled in concentration has perseverance in attainment of concentration. Of these four, brethren, who practise meditation, he who is both skilled in concentration and in perseverance in attainment of concentration, - he is the topmost, he is the best, pre-eminent, supreme, most excellent. Just as, brethren, from the cow comes milk, from milk cream, from cream butter, from butter ghee, from ghee come the skimmings of ghee, and that is reckoned the best, - even so, brethren, of these four who practise meditation he who is both skilled in concentration and in perseverance in attainment of concentration, - he is the topmost, he is the beat, pre-eminent, supreme and most excellent."

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There are these four, brethren, who practise meditation. What four? Herein' brethren, a certain one who practises meditation is skilled in attainment of concentration, but not in profiting by concentration. Herein, brethren, a certain one who practises meditation profits by concentration, but is not skilled attainment of concentration. Herein, brethren, a certain one who practises meditation is neither skilled attainment of concentration nor profits by concentration. Herein, brethren, a certain one who practises meditation is both skilled in attainment of concentration and profits by concentration. Of these four, brethren, who practise meditation, he who is both skilled in attainment of concentration and profits by concentration, - he is the topmost, he is the best, pre-eminent, supreme, most excellent. Just as, brethren, from the cow comes milk, from milk cream, from cream butter, from butter ghee, from ghee come the skimmings of ghee, and that is reckoned the best, - even so, brethren, of these four who practise meditation he who is both skilled in attainment of concentration and profits by concentration, - he is the topmost, he is the beat, pre-eminent, supreme and most excellent."

[s.4nt.org: sn34.20–sn34.27 repeat this frame — 8 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There are these four, brethren, who practise meditation. What four? Herein' brethren, a certain one who practises meditation is skilled in steadfastness in concentration, but not in emerging from concentration. Herein, brethren, a certain one who practises meditation is skilled in emerging from concentration, but not in steadfastness in concentration. Herein, brethren, a certain one who practises meditation is neither skilled in steadfastness in concentration nor in emerging from concentration. Herein, brethren, a certain one who practises meditation is both skilled in steadfastness in concentration and in emerging from concentration. Of these four, brethren, who practise meditation, he who is both skilled in steadfastness in concentration and in emerging from concentration, - he is the topmost, he is the best, pre-eminent, supreme, most excellent. Just as, brethren, from the cow comes milk, from milk cream, from cream butter, from butter ghee, from ghee come the skimmings of ghee, and that is reckoned the best, - even so, brethren, of these four who practise meditation he who is both skilled in steadfastness in concentration and in emerging from concentration, - he is the topmost, he is the beat, pre-eminent, supreme and most excellent."

[s.4nt.org: sn34.28–sn34.34 repeat this frame — 7 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There are these four, brethren, who practise meditation. What four? Herein' brethren, a certain one who practises meditation is skilled in emerging from concentration, but is not skilled in ease in concentration. Herein, brethren, a certain one who practises meditation is skilled in ease in concentration, but is not skilled in emerging from concentration. Herein, brethren, a certain one who practises meditation is neither skilled in emerging from concentration nor skilled in ease in concentration. Herein, brethren, a certain one who practises meditation is both skilled in emerging from concentration and skilled in ease in concentration. Of these four, brethren, who practise meditation, he who is both skilled in emerging from concentration and skilled in ease in concentration, - he is the topmost, he is the best, pre-eminent, supreme, most excellent. Just as, brethren, from the cow comes milk, from milk cream, from cream butter, from butter ghee, from ghee come the skimmings of ghee, and that is reckoned the best, - even so, brethren, of these four who practise meditation he who is both skilled in emerging from concentration and skilled in ease in concentration, - he is the topmost, he is the beat, pre-eminent, supreme and most excellent."

[s.4nt.org: sn34.35–sn34.40 repeat this frame — 6 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There are these four, brethren, who practise meditation. What four? Herein' brethren, a certain one who practises meditation is skilled in ease in concentration, but is not skilled in the object of concentration. Herein, brethren, a certain one who practises meditation is skilled in the object of concentration, but is not skilled in ease in concentration. Herein, brethren, a certain one who practises meditation is neither skilled in ease in concentration nor skilled in the object of concentration. Herein, brethren, a certain one who practises meditation is both skilled in ease in concentration and skilled in the object of concentration. Of these four, brethren, who practise meditation, he who is both skilled in ease in concentration and skilled in the object of concentration, - he is the topmost, he is the best, pre-eminent, supreme, most excellent. Just as, brethren, from the cow comes milk, from milk cream, from cream butter, from butter ghee, from ghee come the skimmings of ghee, and that is reckoned the best, - even so, brethren, of these four who practise meditation he who is both skilled in ease in concentration and skilled in the object of concentration, - he is the topmost, he is the beat, pre-eminent, supreme and most excellent."

[s.4nt.org: sn34.41–sn34.45 repeat this frame — 5 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There are these four, brethren, who practise meditation. What four? Herein' brethren, a certain one who practises meditation is skilled in the object of concentration, but is not skilled in the range of concentration. Herein, brethren, a certain one who practises meditation is skilled in the range of concentration, but is not skilled in the object of concentration. Herein, brethren, a certain one who practises meditation is neither skilled in the object of concentration nor skilled in the range of concentration. Herein, brethren, a certain one who practises meditation is both skilled in the object of concentration and skilled in the range of concentration. Of these four, brethren, who practise meditation, he who is both skilled in the object of concentration and skilled in the range of concentration, - he is the topmost, he is the best, pre-eminent, supreme, most excellent. Just as, brethren, from the cow comes milk, from milk cream, from cream butter, from butter ghee, from ghee come the skimmings of ghee, and that is reckoned the best, - even so, brethren, of these four who practise meditation he who is both skilled in the object of concentration and skilled in the range of concentration, - he is the topmost, he is the beat, pre-eminent, supreme and most excellent."

[s.4nt.org: sn34.46–sn34.49 repeat this frame — 4 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There are these four, brethren, who practise meditation. What four? Herein' brethren, a certain one who practises meditation is skilled in the range of concentration, but is not skilled in the resolve for concentration. Herein, brethren, a certain one who practises meditation is skilled in the resolve for concentration, but is not skilled in the range of concentration. Herein, brethren, a certain one who practises meditation is neither skilled in the range of concentration nor skilled in the resolve for concentration. Herein, brethren, a certain one who practises meditation is both skilled in the range of concentration and skilled in the resolve for concentration. Of these four, brethren, who practise meditation, he who is both skilled in the range of concentration and skilled in the resolve for concentration, - he is the topmost, he is the best, pre-eminent, supreme, most excellent. Just as, brethren, from the cow comes milk, from milk cream, from cream butter, from butter ghee, from ghee come the skimmings of ghee, and that is reckoned the best, - even so, brethren, of these four who practise meditation he who is both skilled in the range of concentration and skilled in the resolve for concentration, - he is the topmost, he is the beat, pre-eminent, supreme and most excellent."

[s.4nt.org: sn34.50–sn34.52 repeat this frame — 3 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There are these four, brethren, who practise meditation. What four? Herein' brethren, a certain one who practises meditation is skilled in the resolve for concentration, but is not skilled in zeal for concentration. Herein, brethren, a certain one who practises meditation is skilled in zeal for concentration, but is not skilled in the resolve for concentration. Herein, brethren, a certain one who practises meditation is neither skilled in the resolve for concentration nor skilled in zeal for concentration. Herein, brethren, a certain one who practises meditation is both skilled in the resolve for concentration and skilled in zeal for concentration. Of these four, brethren, who practise meditation, he who is both skilled in the resolve for concentration and skilled in zeal for concentration, - he is the topmost, he is the best, pre-eminent, supreme, most excellent. Just as, brethren, from the cow comes milk, from milk cream, from cream butter, from butter ghee, from ghee come the skimmings of ghee, and that is reckoned the best, - even so, brethren, of these four who practise meditation he who is both skilled in the resolve for concentration and skilled in zeal for concentration, - he is the topmost, he is the beat, pre-eminent, supreme and most excellent."

[s.4nt.org: sn34.53–sn34.54 repeat this frame — 2 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There are these four, brethren, who practise meditation. What four? Herein' brethren, a certain one who practises meditation is skilled in the zeal for concentration, but is not skilled in perseverance in concentration. Herein, brethren, a certain one who practises meditation is skilled in perseverance in concentration, but is not skilled in the zeal for concentration. Herein, brethren, a certain one who practises meditation is neither skilled in the zeal for concentration nor skilled in perseverance in concentration. Herein, brethren, a certain one who practises meditation is both skilled in the zeal for concentration and skilled in perseverance in concentration. Of these four, brethren, who practise meditation, he who is both skilled in the zeal for concentration and skilled in perseverance in concentration, - he is the topmost, he is the best, pre-eminent, supreme, most excellent. Just as, brethren, from the cow comes milk, from milk cream, from cream butter, from butter ghee, from ghee come the skimmings of ghee, and that is reckoned the best, - even so, brethren, of these four who practise meditation he who is both skilled in the zeal for concentration and skilled in perseverance in concentration, - he is the topmost, he is the beat, pre-eminent, supreme and most excellent."

Thus have I heard: The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park. And there the Exalted One addressed the brethren, saying: "Brethren!" "Master!" responded those brethren. The Exalted One said: "There are these four, brethren, who practise meditation. What four? Herein' brethren, a certain one who practises meditation is skilled in persevering in concentration, but is not skilled in profiting by concentration. Herein, brethren, a certain one who practises meditation is skilled in profiting by concentration, but is not skilled in persevering in concentration. Herein, brethren, a certain one who practises meditation is neither skilled in persevering in concentration nor skilled in profiting by concentration. Herein, brethren, a certain one who practises meditation is both skilled in persevering in concentration and skilled in profiting by concentration. Of these four, brethren, who practise meditation, he who is both skilled in persevering in concentration and skilled in profiting by concentration, - he is the topmost, he is the best, pre-eminent, supreme, most excellent. Just as, brethren, from the cow comes milk, from milk cream, from cream butter, from butter ghee, from ghee come the skimmings of ghee, and that is reckoned the best, - even so, brethren, of these four who practise meditation he who is both skilled in persevering in concentration and skilled in profiting by concentration, - he is the topmost, he is the beat, pre-eminent, supreme and most excellent."

Thus have I heard: Once the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: "Just as a fisherman, Brethren, casts a baited hook in some deep pool of water, and some fish, greedy for the bait, gulps it down, and thus, Brethren, that fish that gulps down the fisherman's hook comes by misfortune, comes to destruction, becomes subject to the pleasure of the fisherman, - even so, Brethren, there are these six hooks in the world, to the sorrow of beings, to the harm of living things. What six? There are, Brethren, objects cognizable by the eye, objects desirable, pleasant, delightful and dear, passion-fraught, inciting to lust. If a brother delight therein, welcomes them, persists in clinging to them, such an one is called 'hook-swallower,' 'come by misfortune from Māra,' 'come to destruction,' 'become subject to the pleasure of the Evil One.' There are, Brethren, sounds cognizable by the ear, sounds desirable, pleasant, delightful and dear, passion-fraught, inciting to lust. If a brother delight therein, welcomes them, persists in clinging to them, such an one is called 'hook-swallower,' 'come by misfortune from Māra,' 'come to destruction,' 'become subject to the pleasure of the Evil One.' There are, Brethren, scents cognizable by the nose, pleasant, delightful and dear, passion-fraught, inciting to lust. If a brother delight therein, welcomes them, persists in clinging to them, such an one is called 'hook-swallower,' 'come by misfortune from Māra,' 'come to destruction,' 'become subject to the pleasure of the Evil One.' There are, Brethren, savours cognizable by the tongue, pleasant, delightful and dear, passion-fraught, inciting to lust. If a brother delight therein, welcomes them, persists in clinging to them, such an one is called 'hook-swallower,' 'come by misfortune from Māra,' 'come to destruction,' 'become subject to the pleasure of the Evil One.' There are, Brethren, tangibles cognizable by the body, pleasant, delightful and dear, passion-fraught, inciting to lust. If a brother delight therein, welcomes them, persists in clinging to them, such an one is called 'hook-swallower,' 'come by misfortune from Māra,' 'come to destruction,' 'become subject to the pleasure of the Evil One.' There are, Brethren, mind-states cognizable by the mind, pleasant, delightful and dear, passion-fraught, inciting to lust. If a brother delight therein, welcomes them, persists in clinging to them, such an one is called 'hook-swallower,' 'come by misfortune from Māra,' 'come to destruction,' 'become subject to the pleasure of the Evil One.' There are, Brethren, objects cognizable by the eye, objects desirable, pleasant, delightful and dear, passion-fraught, inciting to lust. If a brother delight not therein, welcomes them not, persists not in clinging to them, such an one is called 'one that has not taken Māra's hook,' 'hook-breaker,' hook-shatterer,' 'one that is scatheless,' 'not subject to the pleasure of the Evil One.' There are, Brethren, sounds cognizable by the ear, sounds desirable, pleasant, delightful and dear, passion-fraught, inciting to lust. If a brother delight not therein, welcomes them not, persists not in clinging to them, such an one is called 'one that has not taken Māra's hook,' 'hook-breaker,' hook-shatterer,' 'one that is scatheless,' 'not subject to the pleasure of the Evil One.' There are, Brethren, scents cognizable by the nose, pleasant, delightful and dear, passion-fraught, inciting to lust. If a brother delight not therein, welcomes them not, persists not in clinging to them, such an one is called 'one that has not taken Māra's hook,' 'hook-breaker,' hook-shatterer,' 'one that is scatheless,' 'not subject to the pleasure of the Evil One.' There are, Brethren, savours cognizable by the tongue, pleasant, delightful and dear, passion-fraught, inciting to lust. If a brother delight not therein, welcomes them not, persists not in clinging to them, such an one is called 'one that has not taken Māra's hook,' 'hook-breaker,' hook-shatterer,' 'one that is scatheless,' 'not subject to the pleasure of the Evil One.' There are, Brethren, tangibles cognizable by the body, pleasant, delightful and dear, passion-fraught, inciting to lust. If a brother delight not therein, welcomes them not, persists not in clinging to them, such an one is called 'one that has not taken Māra's hook,' 'hook-breaker,' hook-shatterer,' 'one that is scatheless,' 'not subject to the pleasure of the Evil One.' There are, Brethren, mind-states cognizable by the mind, pleasant, delightful and dear, passion-fraught, inciting to lust. If a brother delight not therein, welcomes them not, persists not in clinging to them, such an one is called 'one that has not taken Māra's hook,' 'hook-breaker,' hook-shatterer,' 'one that is scatheless,' 'not subject to the pleasure of the Evil One.'"

• [ ed1 ] The PTS Pali and Woodward's translation both include the below in this sutta, but the internal reference is clearly to the ocean of the previous sutta.
• [ 1 ] Āmisa-cakkhu = kilesa-lola ( Comy. on. Jāt. v, 91 ). Lit. 'with an eye for flesh.' Cf. K.S. ii, 153.

Thus have I heard: Once the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: "If in any brother or sister, Brethren, that lust, that malice, that infatuation which is in objects cognizable by the eye exists, be not abandoned, then, when even trifling objects, not to speak of considerable objects, cognizable by the eye, come into the range of the eye, they overspread the heart. Why so? Because, Brethren, that lust exists, that malice exists, that infatuation exists, that lust is not yet abandoned that malice is not yet abandoned that infatuation is not yet abandoned. If in any brother or sister, Brethren, that lust, that malice, that infatuation which is in sounds cognizable by the ear exists, be not abandoned, then, when even trifling sounds, not to speak of considerable sounds, cognizable by the ear, come into the range of the ear they overspread the heart. Why so? Because, Brethren, that lust exists, that malice exists, that infatuation exists, that lust is not yet abandoned that malice is not yet abandoned that infatuation is not yet abandoned. If in any brother or sister, Brethren, that lust, that malice, that infatuation which is in scents cognizable by the nose exists, be not abandoned, then, when even trifling scents, not to speak of considerable scents, cognizable by the nose, come into the range of the nose they overspread the heart. Why so? Because, Brethren, that lust exists, that malice exists, that infatuation exists, that lust is not yet abandoned that malice is not yet abandoned that infatuation is not yet abandoned. If in any brother or sister, Brethren, that lust, that malice, that infatuation which is in savours cognizable by the tongue exists, be not abandoned, then, when even trifling savours, not to speak of considerable savours, cognizable by the tongue, come into the range of the tongue they overspread the heart. Why so? Because, Brethren, that lust exists, that malice exists, that infatuation exists, that lust is not yet abandoned that malice is not yet abandoned that infatuation is not yet abandoned. If in any brother or sister, Brethren, that lust, that malice, that infatuation which is in tangibles cognizable by the body exists, be not abandoned, then, when even trifling tangibles, not to speak of considerable tangibles, cognizable by the body, come into the range of the body they overspread the heart. Why so? Because, Brethren, that lust exists, that malice exists, that infatuation exists, that lust is not yet abandoned that malice is not yet abandoned that infatuation is not yet abandoned. If in any brother or sister, Brethren, that lust, that malice, that infatuation which is in mind-states cognizable by the mind exists, be not abandoned, then, when even trifling mind-states, not to speak of considerable mind-states, cognizable by the mind, come into the range of the mind they overspread the heart. Why so? Because, Brethren, that lust exists, that malice exists, that infatuation exists, that lust is not yet abandoned that malice is not yet abandoned that infatuation is not yet abandoned. Suppose, Brethren, a sap-tree, either a bo-tree or a banyan or fig-tree or bunched fig-tree or any tender, young tree. Then if a man cuts into it with a sharp axe, whenever he does so the sap flows out, does it not?" "Yes, lord." "Why so?" "Because sap is in it, lord."|| || "Just so, Brethren, if in any brother or sister, that lust, that malice, that infatuation which is in objects cognizable by the eye exists, be not abandoned, then, when even trifling objects, not to speak of considerable objects, cognizable by the eye, come into the range of the eye, they overspread the heart. Why so? Because, Brethren, that lust exists, that malice exists, that infatuation exists, that lust is not yet abandoned that malice is not yet abandoned that infatuation is not yet abandoned. If in any brother or sister, Brethren, that lust, that malice, that infatuation which is in sounds cognizable by the ear exists, be not abandoned, then, when even trifling sounds, not to speak of considerable sounds, cognizable by the ear, come into the range of the ear they overspread the heart. Why so? Because, Brethren, that lust exists, that malice exists, that infatuation exists, that lust is not yet abandoned that malice is not yet abandoned that infatuation is not yet abandoned. If in any brother or sister, Brethren, that lust, that malice, that infatuation which is in scents cognizable by the nose exists, be not abandoned, then, when even trifling scents, not to speak of considerable scents, cognizable by the nose, come into the range of the nose they overspread the heart. Why so? Because, Brethren, that lust exists, that malice exists, that infatuation exists, that lust is not yet abandoned that malice is not yet abandoned that infatuation is not yet abandoned. If in any brother or sister, Brethren, that lust, that malice, that infatuation which is in savours cognizable by the tongue exists, be not abandoned, then, when even trifling savours, not to speak of considerable savours, cognizable by the tongue, come into the range of the tongue they overspread the heart. Why so? Because, Brethren, that lust exists, that malice exists, that infatuation exists, that lust is not yet abandoned that malice is not yet abandoned that infatuation is not yet abandoned. If in any brother or sister, Brethren, that lust, that malice, that infatuation which is in tangibles cognizable by the body exists, be not abandoned, then, when even trifling tangibles, not to speak of considerable tangibles, cognizable by the body, come into the range of the body they overspread the heart. Why so? Because, Brethren, that lust exists, that malice exists, that infatuation exists, that lust is not yet abandoned that malice is not yet abandoned that infatuation is not yet abandoned. If in any brother or sister, Brethren, that lust, that malice, that infatuation which is in mind-states cognizable by the mind exists, be not abandoned, then, when even trifling mind-states, not to speak of considerable mind-states, cognizable by the mind, come into the range of the mind they overspread the heart. Why so? Because, Brethren, that lust exists, that malice exists, that infatuation exists, that lust is not yet abandoned that malice is not yet abandoned that infatuation is not yet abandoned. If in any brother or sister, Brethren, that lust, that malice, that infatuation which is in objects cognizable by the eye exists not, is abandoned, then, when even considerable objects, not to speak of trifling objects, cognizable by the eye, come into the range of the eye, they do not overspread the heart. Why so? Because, Brethren, that lust exists not, that malice exists not, that infatuation exists not, that lust is abandoned that malice is abandoned that infatuation is abandoned. If in any brother or sister, Brethren, that lust, that malice, that infatuation which is in sounds cognizable by the ear exists not, is abandoned, then, when even considerable sounds, not to speak of trifling sounds, cognizable by the ear, come into the range of the ear they do not overspread the heart. Why so? Because, Brethren, that lust exists not, that malice exists not, that infatuation exists not, that lust is abandoned that malice is abandoned that infatuation is abandoned. If in any brother or sister, Brethren, that lust, that malice, that infatuation which is in scents cognizable by the nose exists not, is abandoned, then, when even considerable scents, not to speak of trifling scents, cognizable by the nose, come into the range of the nose they do not overspread the heart. Why so? Because, Brethren, that lust exists not, that malice exists not, that infatuation exists not, that lust is abandoned that malice is abandoned that infatuation is abandoned. If in any brother or sister, Brethren, that lust, that malice, that infatuation which is in savours cognizable by the tongue exists not, is abandoned, then, when even considerable savours, not to speak of trifling savours, cognizable by the tongue, come into the range of the tongue they do not overspread the heart. Why so? Because, Brethren, that lust exists not, that malice exists not, that infatuation exists not, that lust is abandoned that malice is abandoned that infatuation is abandoned. If in any brother or sister, Brethren, that lust, that malice, that infatuation which is in tangibles cognizable by the body exists not, is abandoned, then, when even considerable tangibles, not to speak of trifling tangibles, cognizable by the body, come into the range of the body they do not overspread the heart. Why so? Because, Brethren, that lust exists not, that malice exists not, that infatuation exists not, that lust is abandoned that malice is abandoned that infatuation is abandoned. If in any brother or sister, Brethren, that lust, that malice, that infatuation which is in mind-states cognizable by the mind exists not, is abandoned, then, when even considerable mind-states, not to speak of trifling mind-states, cognizable by the mind, come into the range of the mind they do not overspread the heart. Why so? Because, Brethren, that lust exists not, that malice exists not, that infatuation exists not, that lust is abandoned that malice is abandoned that infatuation is abandoned. Suppose, Brethren, a sap-tree, either a bo-tree or banyan or fig-tree or bunched fig-tree that is dried up, sapless, past its season, and a man with a sharp axe cut into it. Would sap come out?" "Surely not, lord." "Why not?" "Because no sap is in it, lord." "Just so, Brethren if in any brother or sister, that lust, that malice, that infatuation which is in objects cognizable by the eye exists not, is abandoned, then, when even considerable objects, not to speak of trifling objects, cognizable by the eye, come into the range of the eye, they do not overspread the heart. Why so? Because, Brethren, that lust exists not, that malice exists not, that infatuation exists not, that lust is abandoned that malice is abandoned that infatuation is abandoned. If in any brother or sister, Brethren, that lust, that malice, that infatuation which is in sounds cognizable by the ear exists not, is abandoned, then, when even considerable sounds, not to speak of trifling sounds, cognizable by the ear, come into the range of the ear they do not overspread the heart. Why so? Because, Brethren, that lust exists not, that malice exists not, that infatuation exists not, that lust is abandoned that malice is abandoned that infatuation is abandoned. If in any brother or sister, Brethren, that lust, that malice, that infatuation which is in scents cognizable by the nose exists not, is abandoned, then, when even considerable scents, not to speak of trifling scents, cognizable by the nose, come into the range of the nose they do not overspread the heart. Why so? Because, Brethren, that lust exists not, that malice exists not, that infatuation exists not, that lust is abandoned that malice is abandoned that infatuation is abandoned. If in any brother or sister, Brethren, that lust, that malice, that infatuation which is in savours cognizable by the tongue exists not, is abandoned, then, when even considerable savours, not to speak of trifling savours, cognizable by the tongue, come into the range of the tongue they do not overspread the heart. Why so? Because, Brethren, that lust exists not, that malice exists not, that infatuation exists not, that lust is abandoned that malice is abandoned that infatuation is abandoned. If in any brother or sister, Brethren, that lust, that malice, that infatuation which is in tangibles cognizable by the body exists not, is abandoned, then, when even considerable tangibles, not to speak of trifling tangibles, cognizable by the body, come into the range of the body they do not overspread the heart. Why so? Because, Brethren, that lust exists not, that malice exists not, that infatuation exists not, that lust is abandoned that malice is abandoned that infatuation is abandoned. If in any brother or sister, Brethren, that lust, that malice, that infatuation which is in mind-states cognizable by the mind exists not, is abandoned, then, when even considerable mind-states, not to speak of trifling mind-states, cognizable by the mind, come into the range of the mind they do not overspread the heart. Why so? Because, Brethren, that lust exists not, that malice exists not, that infatuation exists not, that lust is abandoned that malice is abandoned that infatuation is abandoned."

• [ 2 ] Cakkhussa āpāthaṇ āgacchanti. Cf. Vin. i, 184; M. i, 190; A. iii, 37; Buddh. Psych Eth., 199 n.
• [ 3 ] Cittaṇ pariyādiyanti See supra. § 134 n.
• [ 4 ] Sukkho, koḷāpo, tero(tira)-vassika (for text's thero ). 'More than a year old' Infra, § 202.

Thus have I heard: Once the venerable Sāriputta and the venerable Koṭṭhika the Great were staying near Benares, at Isipatana in the Antelope Park. Then the venerable Koṭṭhika the Great, rising from his solitude at eventide, went to visit the venerable Sāriputta, and on coming to him greeted him courteously, and after the exchange of greetings and courtesies sat down at one side. So seated he said to the venerable Sāriputta: — "How now, friend? Is the eye the bond of objects, or are objects the bond of the eye? Is the ear the bond of sounds, or are sounds the bond of the ear? Is the nose the bond of scents, or are scents the bond of the nose? Is the tongue the bond of savours, or are savours the bond of the tongue? Is the body the bond of tangibles, or are tangibles the bond of the body? Is mind the bond of mind-states, or are mind-states the bond of the mind?" "Not so, friend Koṭṭhika. The eye is not the bond of objects, nor are objects the bond of the eye, but that desire and lust that arise owing to these two, that is the bond. The ear is not the bond of sounds, nor are sounds the bond of the ear, but that desire and lust that arise owing to these two, that is the bond. The nose is not the bond of scents, nor are scents the bond of the nose, but that desire and lust that arise owing to these two, that is the bond. The tongue is not the bond of savours, nor are savours the bond of the tongue, but that desire and lust that arise owing to these two, that is the bond. The body is not the bond of tangibles, nor are tangibles the bond of the body, but that desire and lust that arise owing to these two, that is the bond. The mind is not the bond of mind-states, nor are mind-states the bond of the mind, but that desire and lust that arise owing to these two, that is the bond. Suppose, friend, two oxen, one white and one black, tied by one rope or one yoke-tie. Would one be right in saying that the black ox is the bond for the white one, or that the white ox is the bond for the black one?" "Surely not, friend." "No, friend. It is not so. But the rope or the yoke-tie which binds the two, — that is the bond that unites them. So it is that the eye is not the bond of objects, nor are objects the bond of the eye, but that desire and lust that arise owing to these two, that is the bond. The ear is not the bond of sounds, nor are sounds the bond of the ear, but that desire and lust that arise owing to these two, that is the bond. The nose is not the bond of scents, nor are scents the bond of the nose, but that desire and lust that arise owing to these two, that is the bond. The tongue is not the bond of savours, nor are savours the bond of the tongue, but that desire and lust that arise owing to these two, that is the bond. The body is not the bond of tangibles, nor are tangibles the bond of the body, but that desire and lust that arise owing to these two, that is the bond. The mind is not the bond of mind-states, nor are mind-states the bond of the mind, but that desire and lust that arise owing to these two, that is the bond. If the eye, friend, were the bond of objects, or if objects were the bond of the eye, then this righteous life for the utter destruction of Ill could not be proclaimed. But since the eye, friend, is not the bond of objects, nor are objects the bond of the eye, but the desire and lust which are in them is the bond, therefore is the righteous life for the utter destruction of Ill proclaimed. If the ear, friend, were the bond of sounds, or if sounds were the bond of the ear, then this righteous life for the utter destruction of Ill could not be proclaimed. But since the ear, friend, is not the bond of sounds, nor are sounds the bond of the ear, but the desire and lust which are in them is the bond, therefore is the righteous life for the utter destruction of Ill proclaimed. If the nose, friend, were the bond of scents, or if scents were the bond of the nose, then this righteous life for the utter destruction of Ill could not be proclaimed. But since the nose, friend, is not the bond of scents, nor are scents the bond of the nose, but the desire and lust which are in them is the bond, therefore is the righteous life for the utter destruction of Ill proclaimed. If the tongue, friend, were the bond of savours, or if savours were the bond of the tongue, then this righteous life for the utter destruction of Ill could not be proclaimed. But since the tongue, friend, is not the bond of savours, nor are savours the bond of the tongue, but the desire and lust which are in them is the bond, therefore is the righteous life for the utter destruction of Ill proclaimed. If the body, friend, were the bond of tangibles, or if tangibles were the bond of the body, then this righteous life for the utter destruction of Ill could not be proclaimed. But since the body, friend, is not the bond of tangibles, nor are tangibles the bond of the body, but the desire and lust which are in them is the bond, therefore is the righteous life for the utter destruction of Ill proclaimed. If the mind, friend, were the bond of mind-states, or if mind-states were the bond of the mind, then this righteous life for the utter destruction of Ill could not be proclaimed. But since the mind, friend, is not the bond of mind-states, nor are mind-states the bond of the mind, but the desire and lust which are in them is the bond, therefore is the righteous life for the utter destruction of Ill proclaimed. Now by this method it is to be understood, as I have stated: That the eye is not the bond of objects, nor are objects the bond of the eye, but that desire and lust that arise owing to these two, that is the bond. The ear is not the bond of sounds, nor are sounds the bond of the ear, but that desire and lust that arise owing to these two, that is the bond. The nose is not the bond of scents, nor are scents the bond of the nose, but that desire and lust that arise owing to these two, that is the bond. The tongue is not the bond of savours, nor are savours the bond of the tongue, but that desire and lust that arise owing to these two, that is the bond. The body is not the bond of tangibles, nor are tangibles the bond of the body, but that desire and lust that arise owing to these two, that is the bond. The mind is not the bond of mind-states, nor are mind-states the bond of the mind, but that desire and lust that arise owing to these two, that is the bond. There is in the Exalted One an eye, friend. The Exalted One sees an object with the eye. But in the Exalted One is no desire and lust. Wholly heart-free is the Exalted One. There is in the Exalted One an ear, friend. The Exalted One hears sounds with the ear. But in the Exalted One is no desire and lust. Wholly heart-free is the Exalted One. There is in the Exalted One a nose, friend. The Exalted One smells scents with the nose. But in the Exalted One is no desire and lust. Wholly heart-free is the Exalted One. There is in the Exalted One a tongue, friend. The Exalted One tastes savours with the tongue. But in the Exalted One is no desire and lust. Wholly heart-free is the Exalted One. There is in the Exalted One a body, friend. The Exalted One contacts tangibles with the body. But in the Exalted One is no desire and lust. Wholly heart-free is the Exalted One. There is in the Exalted One a mind, friend. The Exalted One cognizes mind-states with the mind. But in the Exalted One is no desire and lust. Wholly heart-free is the Exalted One. By this method, friend, you are to understand, as I said before: That the eye is not the bond of objects, nor are objects the bond of the eye, but that desire and lust that arise owing to these two, that is the bond. The ear is not the bond of sounds, nor are sounds the bond of the ear, but that desire and lust that arise owing to these two, that is the bond. The nose is not the bond of scents, nor are scents the bond of the nose, but that desire and lust that arise owing to these two, that is the bond. The tongue is not the bond of savours, nor are savours the bond of the tongue, but that desire and lust that arise owing to these two, that is the bond. The body is not the bond of tangibles, nor are tangibles the bond of the body, but that desire and lust that arise owing to these two, that is the bond. The mind is not the bond of mind-states, nor are mind-states the bond of the mind, but that desire and lust that arise owing to these two, that is the bond.

Thus have I heard: Once the venerable Ānanda and the venerable Kāmabhū were staying near Benares, at Isipatana in the Antelope Park. Then the venerable Kāmabhū, rising from his solitude at eventide, went to visit the venerable Ānanda, and on coming to him greeted him courteously, and after the exchange of greetings and courtesies sat down at one side. So seated he said to the venerable Ānanda: — "How now, friend? Is the eye the bond of objects, or are objects the bond of the eye? Is the ear the bond of sounds, or are sounds the bond of the ear? Is the nose the bond of scents, or are scents the bond of the nose? Is the tongue the bond of savours, or are savours the bond of the tongue? Is the body the bond of tangibles, or are tangibles the bond of the body? Is mind the bond of mind-states, or are mind-states the bond of the mind?" "Not so, friend Kotthika. The eye is not the bond of objects, nor are objects the bond of the eye, but that desire and lust that arise owing to these two, that is the bond. The ear is not the bond of sounds, nor are sounds the bond of the ear, but that desire and lust that arise owing to these two, that is the bond. The nose is not the bond of scents, nor are scents the bond of the nose, but that desire and lust that arise owing to these two, that is the bond. The tongue is not the bond of savours, nor are savours the bond of the tongue, but that desire and lust that arise owing to these two, that is the bond. The body is not the bond of tangibles, nor are tangibles the bond of the body, but that desire and lust that arise owing to these two, that is the bond. The mind is not the bond of mind-states, nor are mind-states the bond of the mind, but that desire and lust that arise owing to these two, that is the bond. Suppose, friend, two oxen, one white and one black, tied by one rope or one yoke-tie. Would one be right in saying that the black ox is the bond for the white one, or that the white ox is the bond for the black one?" "Surely not, friend." "No, friend. It is not so. But the rope or the yoke-tie which binds the two, — that is the bond that unites them. So it is that the eye is not the bond of objects, nor are objects the bond of the eye, but that desire and lust that arise owing to these two, that is the bond. The ear is not the bond of sounds, nor are sounds the bond of the ear, but that desire and lust that arise owing to these two, that is the bond. The nose is not the bond of scents, nor are scents the bond of the nose, but that desire and lust that arise owing to these two, that is the bond. The tongue is not the bond of savours, nor are savours the bond of the tongue, but that desire and lust that arise owing to these two, that is the bond. The body is not the bond of tangibles, nor are tangibles the bond of the body, but that desire and lust that arise owing to these two, that is the bond. The mind is not the bond of mind-states, nor are mind-states the bond of the mind, but that desire and lust that arise owing to these two, that is the bond. If the eye, friend, were the bond of objects, or if objects were the bond of the eye, then this righteous life for the utter destruction of Ill could not be proclaimed. But since the eye, friend, is not the bond of objects, nor are objects the bond of the eye, but the desire and lust which are in them is the bond, therefore is the righteous life for the utter destruction of Ill proclaimed. If the ear, friend, were the bond of sounds, or if sounds were the bond of the ear, then this righteous life for the utter destruction of Ill could not be proclaimed. But since the ear, friend, is not the bond of sounds, nor are sounds the bond of the ear, but the desire and lust which are in them is the bond, therefore is the righteous life for the utter destruction of Ill proclaimed. If the nose, friend, were the bond of scents, or if scents were the bond of the nose, then this righteous life for the utter destruction of Ill could not be proclaimed. But since the nose, friend, is not the bond of scents, nor are scents the bond of the nose, but the desire and lust which are in them is the bond, therefore is the righteous life for the utter destruction of Ill proclaimed. If the tongue, friend, were the bond of savours, or if savours were the bond of the tongue, then this righteous life for the utter destruction of Ill could not be proclaimed. But since the tongue, friend, is not the bond of savours, nor are savours the bond of the tongue, but the desire and lust which are in them is the bond, therefore is the righteous life for the utter destruction of Ill proclaimed. If the body, friend, were the bond of tangibles, or if tangibles were the bond of the body, then this righteous life for the utter destruction of Ill could not be proclaimed. But since the body, friend, is not the bond of tangibles, nor are tangibles the bond of the body, but the desire and lust which are in them is the bond, therefore is the righteous life for the utter destruction of Ill proclaimed. If the mind, friend, were the bond of mind-states, or if mind-states were the bond of the mind, then this righteous life for the utter destruction of Ill could not be proclaimed. But since the mind, friend, is not the bond of mind-states, nor are mind-states the bond of the mind, but the desire and lust which are in them is the bond, therefore is the righteous life for the utter destruction of Ill proclaimed. Now by this method it is to be understood, as I have stated: That the eye is not the bond of objects, nor are objects the bond of the eye, but that desire and lust that arise owing to these two, that is the bond. The ear is not the bond of sounds, nor are sounds the bond of the ear, but that desire and lust that arise owing to these two, that is the bond. The nose is not the bond of scents, nor are scents the bond of the nose, but that desire and lust that arise owing to these two, that is the bond. The tongue is not the bond of savours, nor are savours the bond of the tongue, but that desire and lust that arise owing to these two, that is the bond. The body is not the bond of tangibles, nor are tangibles the bond of the body, but that desire and lust that arise owing to these two, that is the bond. The mind is not the bond of mind-states, nor are mind-states the bond of the mind, but that desire and lust that arise owing to these two, that is the bond. There is in the Exalted One an eye, friend. The Exalted One sees an object with the eye. But in the Exalted One is no desire and lust. Wholly heart-free is the Exalted One. There is in the Exalted One an ear, friend. The Exalted One hears sounds with the ear. But in the Exalted One is no desire and lust. Wholly heart-free is the Exalted One. There is in the Exalted One a nose, friend. The Exalted One smells scents with the nose. But in the Exalted One is no desire and lust. Wholly heart-free is the Exalted One. There is in the Exalted One a tongue, friend. The Exalted One tastes savours with the tongue. But in the Exalted One is no desire and lust. Wholly heart-free is the Exalted One. There is in the Exalted One a body, friend. The Exalted One contacts tangibles with the body. But in the Exalted One is no desire and lust. Wholly heart-free is the Exalted One. There is in the Exalted One a mind, friend. The Exalted One cognizes mind-states with the mind. But in the Exalted One is no desire and lust. Wholly heart-free is the Exalted One. By this method, friend, you are to understand, as I said before: That the eye is not the bond of objects, nor are objects the bond of the eye, but that desire and lust that arise owing to these two, that is the bond. The ear is not the bond of sounds, nor are sounds the bond of the ear, but that desire and lust that arise owing to these two, that is the bond. The nose is not the bond of scents, nor are scents the bond of the nose, but that desire and lust that arise owing to these two, that is the bond. The tongue is not the bond of savours, nor are savours the bond of the tongue, but that desire and lust that arise owing to these two, that is the bond. The body is not the bond of tangibles, nor are tangibles the bond of the body, but that desire and lust that arise owing to these two, that is the bond. The mind is not the bond of mind-states, nor are mind-states the bond of the mind, but that desire and lust that arise owing to these two, that is the bond."

Thus have I heard: Once the venerable Ānanda and the venerable Udāyin were staying at Kosambī in Ghosita Park. Then the venerable Udāyin, rising at eventide from his solitude, went to visit the venerable Ānanda, and on coming to him greeted him courteously, and after the exchange of greetings and courtesies sat down at one side. So seated the venerable Udāyin said to the venerable Ānanda: — "Is it possible, friend Ānanda, just as this body has in divers ways been defined, explained, set forth by the Exalted One, as being without the self, — is it possible in the same way to describe the consciousness, to show it, make it plain, set it forth, make it clear, analyze and expound it as being also without the self?" "Just as this body has been defined, explained, set forth by the Exalted One, friend Udāyin, so also is it possible to describe this consciousness, to show it, make it plain, set it forth, make it clear, analyze and expound it as being also without the self. Owing to the eye and object arises eye-consciousness, does it not, friend?" "Yes, friend." "Well, if the condition, if the cause of the arising of eye-consciousness should altogether, in every way, utterly come to cease without remainder, would any eye-consciousness be evident?" "Surely not, friend." "Well, friend, it is by this method that the Exalted One has explained, opened up, and shown that this consciousness also is without the self. Again, owing to ear and sounds, friend, arises ear-consciousness, does it not?" "It does, friend." "Well, if the condition, if the cause of the arising of ear-consciousness should cease altogether, in every way, utterly, without remainder, would any ear-consciousness be evident?" "Surely not, friend." "Well, friend, it is by this method that the Exalted One has explained, opened up, and shown that this consciousness also is without the self. Again, owing to nose and scents, friend, arises nose-consciousness, does it not?" "It does, friend." "Well, if the condition, if the cause of the arising of nose-consciousness should cease altogether, in every way, utterly, without remainder, would any nose-consciousness be evident?" "Surely not, friend." "Well, friend, it is by this method that the Exalted One has explained, opened up, and shown that this consciousness also is without the self. Again, owing to tongue and savours, friend, arises tongue-consciousness, does it not?" "It does, friend." "Well, if the condition, if the cause of the arising of tongue-consciousness should cease altogether, in every way, utterly, without remainder, would any tongue-consciousness be evident?" "Surely not, friend." "Well, friend, it is by this method that the Exalted One has explained, opened up, and shown that this consciousness also is without the self. Again, owing to body and things tangible, friend, arises body-consciousness, does it not?" "It does, friend." "Well, if the condition, if the cause of the arising of body-consciousness should cease altogether, in every way, utterly, without remainder, would any body-consciousness be evident?" "Surely not, friend." "Well, friend, it is by this method that the Exalted One has explained, opened up, and shown that this consciousness also is without the self. Again, owing to mind and mind-states arises mind-consciousness, does it not?" "Yes, friend." "Well, if the condition, if the cause for the arising of mind- consciousness should cease altogether, in every way, utterly, without remainder, would any mind-consciousness be evident?" "Surely not, friend." "Well, friend, it is by this method that the Exalted One has explained, opened up, and shown that this consciousness also is without the self. Suppose, friend, that a man should roam about in need of heart of wood, searching for heart of wood, looking for heart of wood, and, taking a sharp axe, should enter a forest. There he sees a mighty plantain-trunk, straight up, new-grown, of towering height. He cuts it down at the root. Having cut it down at the root he chops it off at the top. Having done so he peels off the outer skin. But he would find no pith inside. Much less would he find heart of wood. Even so, friend, a brother beholds no trace of the self nor of what pertains to the self in the sixfold sense-sphere. So beholding, he is attached to nothing in the world. Unattached, he is not troubled. Untroubled, he is of himself utterly set free. So that he realizes, "Destroyed is rebirth. Lived is the righteous life. Done is the task. For life in these conditions there is no hereafter.'

• [ 2 ] Cf. K.S. iii. 119.
• [ 3 ] Parinibkhāyati.

Thus have I heard: The Exalted One once addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: "I will teach you, Brethren, a discourse (illustrated) by fire, a Norm-discourse. Do ye listen to it. And what, Brethren, is that discourse? It were a good thing, Brethren, if the organ of sight were seared with a red-hot iron pin, on fire, all ablaze, a glowing mass of flame. Then would there be no grasping of the marks or details of objects cognizable by the eye. The consciousness might stand fast, being firmly bound by the satisfaction either of the marks or the details (of the objects). Should one die at such a time, there is the possibility of his winning one of two destinies, either Purgatory or rebirth in the womb of an animal. Seeing this danger, Brethren, do I so declare. It were a good thing, Brethren, if the organ of hearing were pierced with an iron spike, on fire, all ablaze, a glowing mass of flame. Then would there be no grasping of the marks or details of objects cognizable by the ear. The consciousness might stand fast, being firmly bound by the satisfaction either of the marks or the details (of the objects). Should one die at such a time, there is the possibility of his winning one of two destinies, either Purgatory or rebirth in the womb of an animal. Seeing this danger, Brethren, do I so declare. It were a good thing, Brethren, if the organ of smell were pierced with a sharp claw, on fire, all ablaze, a glowing mass of flame. Then would there be no grasping of the marks or details of objects cognizable by the nose. The consciousness might stand fast, being firmly bound by the satisfaction either of the marks or the details (of the objects). Should one die at such a time, there is the possibility of his winning one of two destinies, either Purgatory or rebirth in the womb of an animal. Seeing this danger, Brethren, do I so declare. It were a good thing, Brethren, if the organ of taste were seared with a sharp razor, on fire, all ablaze, a glowing mass of flame. Then would there be no grasping of the marks or details of objects cognizable by the tongue. The consciousness might stand fast, being firmly bound by the satisfaction either of the marks or the details (of the objects). Should one die at such a time, there is the possibility of his winning one of two destinies, either Purgatory or rebirth in the womb of an animal. Seeing this danger, Brethren, do I so declare. It were a good thing, Brethren, if the organ of touch were seared with a sword, on fire, all ablaze, a glowing mass of flame. Then would there be no grasping of the marks or details of objects cognizable by the nose. The consciousness might stand fast, being firmly bound by the satisfaction either of the marks or the details (of the objects). Should one die at such a time, there is the possibility of his winning one of two destinies, either Purgatory or rebirth in the womb of an animal. Seeing this danger, Brethren, do I so declare. It were a good thing, Brethren, to be asleep. For sleep, I declare, is barren for living things. It is fruitless for living things, I declare. It is dull for living things, I declare. For (if asleep) one would not be applying his mind to such imaginings as would enslave him, so that (for instance) he would break up the Order. Seeing this danger (of being awake), Brethren, do I so declare. As to that, Brethren, the well-taught Ariyan disciple thus reflects: - 'Let alone searing the organ of sight with an iron pin, on fire, all ablaze, a glowing mass of flame, what if I thus ponder: "Impermanent is the eye, impermanent are objects, impermanent is eye-consciousness, impermanent is eye-contact, the weal or woe or neutral state experienced which arises owing to eye-contact, - that also is impermanent."' Let alone splitting the organ of hearing with an iron spike, on fire, all ablaze, a glowing mass of flame, what if I thus ponder: "Impermanent is the ear, impermanent are sounds, impermanent is ear-consciousness, impermanent is ear-contact, the weal or woe or neutral state experienced which arises owing to ear-contact, - that also is impermanent."' Let alone piercing the organ of smell with a sharp claw, on fire, all ablaze, a glowing mass of flame, what if I thus ponder: "Impermanent is the nose, impermanent are scents, impermanent is nose-consciousness, impermanent is nose-contact, the weal or woe or neutral state experienced which arises owing to nose-contact, - that also is impermanent."' Let alone splitting the organ of taste with a sharp razor, on fire, all ablaze, a glowing mass of flame, what if I thus ponder: "Impermanent is the tongue, impermanent are savours, impermanent is tongue-consciousness, impermanent is tongue-contact, the weal or woe or neutral state experienced which arises owing to tongue-contact, - that also is impermanent."' Let alone searing the organ of touch with a sword, on fire, all ablaze, a glowing mass of flame, what if I thus ponder: "Impermanent is the body, impermanent are tangibles, impermanent is body-consciousness, impermanent is body-contact, the weal or woe or neutral state experienced which arises owing to body-contact, - that also is impermanent."' Let alone sleeping, let me thus ponder: "Impermanent is the mind, impermanent are mind-states, impermanent is mind-consciousness, impermanent is mind-contact, the weal or woe or neutral state experienced which arises owing to mind-contact, - that also is impermanent."' So seeing, brethren, the well-taught Ariyan disciple is repelled by the eye, is repelled by objects, is repelled by eye-consciousness, is repelled by eye-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to eye-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the ear, is repelled by sounds, is repelled by ear-consciousness, is repelled by ear-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to ear-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the nose, is repelled by scents, is repelled by nose-consciousness, is repelled by nose-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to nose-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the tongue, is repelled by savours, is repelled by tongue-consciousness, is repelled by tongue-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to tongue-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the body, is repelled by things tactile, is repelled by body-consciousness, is repelled by body-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to body-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the mind, is repelled by mind-states, is repelled by mind-consciousness, is repelled by mind-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to mind-contact. Being repelled by these, he lusts not for them. Not lusting he is set free. In this freedom comes insight that it is a being free. Thus he realizes: 'Rebirth is destroyed, lived is the righteous life, done is the task. For life in these conditions there is no hereafter.' Such, Brethren, is the Norm discourse (illustrated) by fire."

• [ 2 ] Quoted at VM. 1, 36, where the translator has: 'better an iron wire heated ... than the faculty of sight grasping details. ...' At J. (F) iii, 532, trans in vol. iii, p 316 (Francis and Neil), there is a similar passage showing that a brother under the influence of personal beauty should not set his affections on mental or physical attributes, 'for should he die at such a moment, he is reborn in hell and the like evil states ... Therefore it is good that the eye of the senses should be touched with a red-hot iron pin.'
• [ 3 ] Gadhitaṇ. Comy. reads 'gathitaṇ = ganthitaṇ, baddhaṇ.' Cf. UdA. 120.
• [ 4 ] Nakha-cchedana, lit. 'nail-split.'
• [ 5 ] Kāyindriya (generally applied to the skin).
• [ 6 ] Momūhaṇ.
• [ 7 ] Here doubtless Devadatta is thought of.
• [ 8 ] Text has vañjhaṇ jīvitānaṇ, possibly inserted by error, for only one MS. has it. Usually vañjha, 'barren,' is associated with its opposite, saphala, fruitful.

Thus have I heard: The Exalted One once addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: "Where there is a hand, Brethren, there are seen taking up and putting down. Where there is a foot, there are seen, coming and going. Where is a limb, there are seen bending in and stretching out. Where there is belly, there hunger and thirst are seen. Just so, Brethren, where is eye, there arises owing to eye-contact one's personal weal and woe. Where is ear, there arises owing to ear-contact one's personal weal and woe. Where isnose, there arises owing to nose-contact one's personal weal and woe. Where is tongue, there arises owing to tongue-contact one's personal weal and woe. Where is body, there arises owing to body-contact one's personal weal and woe. Where is mind, there arises owing to mind-contact one's personal weal and woe. Where the hand is not, no taking up or laying down is seen. Where the foot is not, no coming or going is seen. Where a limb is not, no bending in or stretching out is seen. Where belly is not, there no hunger or thirst is seen. Just so, Brethren, where eye is not, no personal weal or woe arises owing to eye-contact. Where is ear is not, no personal weal or woe arises owing to ear-contact. Where nose is not, no personal weal or woe arises owing to nose-contact. Where tongue is not, no personal weal or woe arises owing to tongue-contact. Where body is not, no personal weal or woe arises owing to body-contact. Where mind, is not, no personal weal or woe arises owing to mind-contact.

• [ 2 ] Hatthe-su, etc. Not dat. plur. but hatthe, sing, with expletive su. Comy. takes it as hatthe su, vijjamānesu.

Thus have I heard: The Exalted One once addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: "Where there is a hand, Brethren, there are seen taking up and putting down. Where there is a foot, there are seen, coming and going. Where is a limb, there are seen bending in and stretching out. Where there is belly, there hunger and thirst are seen. Just so, Brethren, where is eye, there arises owing to eye-contact one's personal weal and woe. Where is ear, there arises owing to ear-contact one's personal weal and woe. Where isnose, there arises owing to nose-contact one's personal weal and woe. Where is tongue, there arises owing to tongue-contact one's personal weal and woe. Where is body, there arises owing to body-contact one's personal weal and woe. Where is mind, there arises owing to mind-contact one's personal weal and woe. Where the hand is not, no taking up or laying down is seen. Where the foot is not, no coming or going is seen. Where a limb is not, no bending in or stretching out is seen. Where belly is not, there no hunger or thirst is seen. Just so, Brethren, where eye is not, no personal weal or woe arises owing to eye-contact. Where is ear is not, no personal weal or woe arises owing to ear-contact. Where nose is not, no personal weal or woe arises owing to nose-contact. Where tongue is not, no personal weal or woe arises owing to tongue-contact. Where body is not, no personal weal or woe arises owing to body-contact. Where mind, is not, no personal weal or woe arises owing to mind-contact."

Thus have I heard: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: "Suppose, Brethren, four snakes, of fierce heat and fearful venom. Then a man comes by, fond of his life, not loving death, fond of happiness and loathing pain. Suppose men say to him: 'Here, good fellow, are four snakes, of fierce heat and fearful venom. From time to time they must be roused up, bathed and fed, from time to time they must be put to bed. Now, good fellow, whenever one of these four snakes, of fierce heat and fearful venom, gets angry, then you will come by your death or mortal pain. So do as you think fit, my man.' Then suppose, Brethren, that man in mortal terror of those four snakes, of fierce heat and fearful venom, wanders here and there, and they tell him: 'See here, good fellow. Five murderous foes are following close upon your tracks, saying, "Whenever we see him, we will slay him." So do as you think fit, my man.' But, Brethren, that man, in terror of the four snakes, of fierce heat and fearful venom, in terror of the five murderous foes, might wander here and there, and men might say to him: 'Here, good fellow, is a sixth, a murderous housebreaker, who with uplifted sword follows close upon your tracks, saying, "As soon as I see him, I'll cut his head off." So do as you think fit, my man.' Then, Brethren, that man, in terror of the four snakes, of fierce heat and fearful venom, in terror of the five murderous foes, in terror of the sixth, the murderous housebreaker with drawn sword, might wander here and there. Then he sees an empty village. Whatever house he may enter he finds it empty, deserted and void. Therein, whatever crock he may handle, he finds it empty and void. Then they might say to him: 'Now, good fellow, robbers who plunder village's are going to plunder this deserted one. So do as you think fit, my man.' Then, Brethren, that man, in terror of the four snakes, of fierce heat and fearful venom, in terror of the five murderous foes, in terror of the sixth, the murderous housebreaker with drawn sword, in terror of the village-plunderers, might roam here and there. Then suppose he sees a great broad water, the hither side beset with fears and dangers, but the further side secure and free from fears, but no boat wherein to cross, nor any bridge for going forth and back. Then, Brethren, it might occur to that man: 'Here is a great, broad water, the hither side beset with fears and dangers, but the further side secure and free from fears, but no boat wherein to cross, nor any bridge for going forth and back. How now if I gather grass, sticks, branches and leaves, bind together a raft, and mounting thereon and striving with hands and feet cross safely to the further shore?' And suppose he does so. Crossed over, gone beyond, the brahmin stands on dry land. Now, Brethren, this simile have I made to illustrate my meaning. And the interpretation of it is this: - 'The four snakes of fierce heat and fearful venom,' Brethren, - that is a name for the four great essentials, the elements of earth, water, fire and air. 'The five murderous foes,' Brethren, - that is a name for the fivefold factors of grasping, to wit: the grasping factor of body, the grasping factor of feeling, the grasping factor of perception, the grasping factor of the activities, the grasping factor of consciousness. 'The sixth, the murderous housebreaker with uplifted sword,' - that is a name for passionate desire. 'The empty village,' Brethren, - that is a name for the personal sixfold sense-sphere. For if a man, however wise, clever, intelligent he be, searches it through by way of the eye, he finds it empty, finds it void, unoccupied. If he searches it through by way of the ear, he finds it empty, finds it void, unoccupied. If he searches it through by way of the nose, he finds it empty, finds it void, unoccupied. If he searches it through by way of the tongue, he finds it empty, finds it void, unoccupied. If he searches it through by way of the body, he finds it empty, finds it void, unoccupied. If he searches it through by way of the mind, he finds it empty, finds it void, unoccupied. 'The village-plunderers,' Brethren, - that is a name for the external sixfold sense-sphere. For the eye, Brethren, destroys with entrancing shapes, the ear destroys with entrancing sounds, the nose destroys with entrancing scents, the tongue destroys with entrancing savours, the body destroys with entrancing tangibles, the mind destroys with entrancing mind-states. 'The great, broad water,' Brethren, - that is a name for the fourfold flood of desire, becoming, view and ignorance. 'The hither shore,' Brethren, beset with fears and dangers,- that is a name for the person-pack. 'The further shore,' Brethren, secure and safe from fears, - that is a name for Nibbāna. 'The raft,' Brethren, - that is a name for the Ariyan Eightfold Path, to wit:|| || Right view, right speech, right action, right living, right effort, right mindfulness, right concentration. 'Striving with hands and feet,' Brethren, - that is a name for energy and effort. 'Crossed over, gone beyond, the brahmin stands on dry land,' Brethren, - that is a name for the Arahant.

• [ 2 ] Cf. K.S. 11, 69.
• [ 3 ] Ghora-visā = dunnimmadana-visā Suggested derivs. of āsitta-visa, asita-visa, asi-sudisa-v. Comy.
• [ 4 ] I read with Comy., saṇvesetabbā ( S. l-3), who so explains, giving rein to his imagination to the extent of several pages.
• [ 5 ] Maraṇa-mattaṇ dkkhaṇ (pain 'as bad as death' or 'just death').
• [ 6 ] Antacaro, lit. 'one who goes inside' as opposed to cora, a highwayman or footpad.
• [ 7 ] Cf. M. 1, 134; Ud. viii, 6.
• [ 8 ] Brāhmaṇa, the Arahant Cf. K.S. i, 67 n.
• [ 9 ] Mahābhūtā. Cf. DhsA. 300 ( Expos. 395); SnA. 458.
• [ 10 ] 'By anything of the nature of "I" or "mine."' Comy. Cf. B. Psy. Eth., §§ 597, etc.
• [ 11 ] Ogha.
• [ 12 ] Sakkāya. Cf. K.S. iii, 86 n.
• [ ed1 ] From SN 5.45.1 - Woodward
• [ 13 ] Viriyārambhassa. Comy. and MSS. read viriyassa.

Thus have I heard: The Exalted One once addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: "Proficient in three ways, Brethren, a brother dwells to the full with ease and pleasure in this very life, and he has strong grounds for the destruction of the āsavas. In what three things? He keeps guard on the door of the faculties, he is moderate in eating, he is given to watchfulness. And how, Brethren, does a brother keep guard on the door of the faculties? Herein a brother, seeing an object with the eye, is not misled by its outer view nor by its lesser details. Since coveting and dejection, those evil, unprofitable states, might overwhelm one who dwells with the faculty of eye uncontrolled, he applies himself to such control, sets a guard over the faculty of eye, attains control thereof. When he hears a sound with the ear, he is not misled by its outer view nor by its lesser details. Since coveting and dejection, those evil, unprofitable states, might overwhelm one who dwells with the faculty of ear uncontrolled, he applies himself to such control, sets a guard over the faculty of ear, attains control thereof. When with the nose he smells a scent, he is not misled by its outer view nor by its lesser details. Since coveting and dejection, those evil, unprofitable states, might overwhelm one who dwells with the faculty of nose uncontrolled, he applies himself to such control, sets a guard over the faculty of nose, attains control thereof. When with the tongue he tastes a savour, he is not misled by its outer view nor by its lesser details. Since coveting and dejection, those evil, unprofitable states, might overwhelm one who dwells with the faculty of tongue uncontrolled, he applies himself to such control, sets a guard over the faculty of tongue, attains control thereof. When with body he contacts tangibles, he is not misled by its outer view nor by its lesser details. Since coveting and dejection, those evil, unprofitable states, might overwhelm one who dwells with the faculty of body uncontrolled, he applies himself to such control, sets a guard over the faculty of body, attains control thereof. When with mind he cognizes a mind-state, he is not misled by its outer view nor by its lesser details. Since coveting and dejection, those evil, unprofitable states, might overwhelm one who dwells with the faculty of ear uncontrolled, he applies himself to such control, sets a guard over the faculty of ear, attains control thereof. Suppose, Brethren, on level ground at the crossing of the four highways a car be drawn by thoroughbreds, with a goad set in rest therein, and a clever trainer, a driver who tames steeds. He mounts thereon, with his left hand holding the reins, and in his right he takes the goad, and drives the car forward and backward, whither and how he wills. Just so, Brethren, a brother practises the guard over the six faculties, he practises for their restraint, for their taming, for their calming. That, Brethren, is how a brother keeps a guard over the faculties. And how, Brethren, is a brother moderate in eating? Herein, Brethren, a brother takes his food thoughtfully and prudently, not for sport, not for indulgence, not for personal charm and adornment, but sufficient for the support and upkeep of body, to allay its pains, to help the practice of the righteous life, with the thought: 'My former feeling I check and set on foot no new feeling. So shall I keep going, be blameless and live at ease.' Just as a man, Brethren, anoints a wound just for the healing of it, or just as he oils an axle enough for carrying the load, even so thoughtfully and prudently does a brother take his food, not for sport, not for indulgence, not for personal charm and adornment, but sufficient for the support and upkeep of body, to allay its pains, to help the practice of the righteous life, with the thought: 'My former feeling I check and set on foot no new feeling. So shall I keep going, be blameless and live at ease.' That, Brethren, is how a brother is moderate in eating. And how, Brethren, is a brother given to watchfulness? Herein, Brethren, by day a brother walks up and down and sits, and so cleanses his heart from states that may hinder.|| || By night, for the first watch, a brother walks up and down and sits, and so cleanses his heart from states that may hinder.|| || In the middle watch of the night, lying on his right side, he takes up the posture of a lion, resting one foot on the other, and thus collected and composed fixes his thought on rising up again. In the last watch of the night, at early dawn, he walks up and down and sits, and so cleanses his heart from states that may hinder. Thus, Brethren, is a brother given to watchfulness. So, Brethren, possessed of these three things, a brother dwells to the full with ease and pleasure in this very life, and so has strong grounds for the destruction of the āsavas."

• [ 1 ] Yoni, as source or origin. Cf. A. ii, 76, where yoni āraddhā is explained by Comy. as pañña. In the present passage Comy. says kāraṇaṇ c'assa paripuṇṇaṇ yeva hoti The passage occurs at A. i, 118. [But ?]
• [ 2 ] Cf. § 120 .
• [ 3 ] Cf. M. i, 124 - A. iii, 28.
• [ 4 ] Odhasta-patoda. ( Comy. odhasta = ratha-majjhe ṭhapita.) At M. Lord Chalmers trans. 'lying ready to hand': AA. ad loc. cit., 'resting on the rail.'

Thus have I heard: The Exalted One once addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: "Formerly, Brethren, a tortoise, a shell-back, was questing for its prey at eventide along a river bank. A jackal also, Brethren, was questing for its prey at eventide along that river bank. Now, Brethren, that tortoise, that shell-back saw from afar that jackal questing for its prey. So drawing its neck and four limbs into its shell it crouched down at leisure and kept still. Then the jackal, seeing that tortoise, the shell-back, from afar, came up to it, and on reaching it kept watching it with the thought: 'As soon as the tortoise, the shell-back, puts out one or other of its five limbs, I'll seize it, crack and eat it.' But, Brethren, as the tortoise, the shell-back, did not put out one or other of its five limbs, the jackal was disgusted with the tortoise and went away, not having got a chance. Even so, Brethren, Māra, the Evil One, is for ever on the watch unceasingly, with the thought: 'Maybe I shall get a chance to catch one of these, by way of eye by way of the ear, by way of the nose, by way of the tongue, by way of the body, by way of the mind.' Wherefore, Brethren, do ye abide keeping watch over the doors of the faculties. Seeing an object with the eye, be not misled by its outer view nor by its lesser details. Since coveting and dejection, those evil, unprofitable states, might overwhelm one who dwells with the faculty of eye uncontrolled, do ye apply yourselves to such control, set a guard over the faculty of eye, attain control thereof. Hearing a sound with the ear, be not misled by its outer view nor by its lesser details. Since coveting and dejection, those evil, unprofitable states, might overwhelm one who dwells with the faculty of ear uncontrolled, do ye apply yourselves to such control, set a guard over the faculty of ear, attain control thereof. When with the nose smelling a scent, be is not misled by its outer view nor by its lesser details. Since coveting and dejection, those evil, unprofitable states, might overwhelm one who dwells with the faculty of nose uncontrolled, do ye apply yourselves to such control, set a guard over the faculty of nose, attain control thereof. When with the tongue tasting a savour, be is not misled by its outer view nor by its lesser details. Since coveting and dejection, those evil, unprofitable states, might overwhelm one who dwells with the faculty of tongue uncontrolled, do ye apply yourselves to such control, set a guard over the faculty of tongue, attain control thereof. When with body contacting tangibles, be is not misled by its outer view nor by its lesser details. Since coveting and dejection, those evil, unprofitable states, might overwhelm one who dwells with the faculty of body uncontrolled, do ye apply yourselves to such control, set a guard over the faculty of body, attain control thereof. When with mind he cognizing a mind-state, be is not misled by its outer view nor by its lesser details. Since coveting and dejection, those evil, unprofitable states, might overwhelm one who dwells with the faculty of ear uncontrolled, do ye apply yourselves to such control, set a guard over the faculty of ear, attain control thereof. So long, Brethren, as ye abide keeping watch over the doors of the faculties, Māra, the Evil One, will go away in disgust, not getting a chance, as the jackal did not get a chance from the tortoise." E'en as the tortoise in its own shell's shelter Withdraws its limbs, so may the brother holding, Composed, intent, thoughts in his mind arisen, Leaning on naught, injuring ne'er his neighbour, From evil freed wholly, speak ill of no man.

• [ 1 ] Soṇḍi-pañcimāni.
• [ 2 ] Cf. S. ii, 270 for the simile of the cat and mouse.
• [ 3 ] I give Mrs. Rhys Davids' version of the same stanza, occurring at K.S. 1, 12, which well preserves the rhythm of the Pali here.
• [ 4 ] Attano mano-vitakke. Comy.
• [ 5 ] Anissito, 'not on craving or view.' Comy.
• [ 6 ] Parinibbuto, 'freed from kilesas utterly.' Comy.

Thus have I heard: Once the Exalted One was staying at Kosambī, on the bank of the river Ganges. Now the Exalted One saw a great log being carried down Ganges' stream, and on seeing it he called to the Brethren, saying: "Brethren, do ye see yonder great log being carried down Granges' stream?" "Yes, lord." "Now, Brethren, if the log does not ground on this bank or the further bank, does not sink in mid-stream, does not stick fast on a shoal, does not fall into human or non-human bands, is not caught in a whirlpool, does not rot inwardly, - that log, Brethren, will float down to ocean, will slide down to ocean, will tend towards ocean. And why? Because, Brethren, Ganges' stream floats down to ocean, slides down to ocean, tends towards ocean. In like manner, Brethren, if ye do not ground on this shore or that shore, if ye sink not in mid-stream, if ye stick not fast on a shoal, if ye fall not into hands human or non-human, if ye be not caught in a whirlpool, if ye rot not inwardly, - then, Brethren, ye shall float down to Nibbāna ye shall slide down to Nibbāna, ye shall tend towards Nibbāna. And why? Because, Brethren, perfect view floats towards Nibbāna, slides towards Nibbāna, tends towards Nibbāna." At these words a certain brother said to the Exalted One: - "What, lord, is 'this bank'? What is 'the other bank'? What is 'sinking in mid-stream'? What is 'sticking fast on a shoal'? What is 'falling into hands human or nonhuman'? What is 'being caught in a whirlpool'? What is 'rotting inwardly'?" "'This bank,' brother, is a name for the sixfold personal sense-sphere. 'That bank,' brother, is a name for the external sixfold sense-sphere. 'Sinking in mid-stream,' brother, is a name for the lure and lust. And what, brother, is 'being caught by humans'? In this matter, brother, a householder lives in society, rejoices with them that rejoice, sorrows with them that sorrow, takes pleasure with them that take pleasure, suffers with them that suffer, makes a link with all manner of business that befalls. This, brother, is 'being caught by humans.' And what, brother, is 'being caught by non-humans'? In this matter, brother, such and such an one lives the righteous life with the wish to be reborn in the company of some class of devas, with the thought: 'May I, by virtue or practice or by some austerity or by righteous living, become a deva or one of the devas.' This, brother, is 'being caught by non-humans.' 'Being caught in a whirlpool,' brother, is a name for the pleasure of the five senses. And what, brother, is 'rotting inwardly'? Herein, brother, a certain one is immoral, an evil-doer, impure, of suspicious behaviour, of covert deeds. He is no recluse, though a recluse in vows: no liver of the righteous life, though vowed thereto: rotten within and full of lusts, a rubbish-heap of filth is he. That is 'rotting inwardly.'" Now on that occasion Nanda the cowherd was standing not far from the Exalted One. Then Nanda the cowherd exclaimed to the Exalted One: - "I, lord, am one who is not grounded on this bank. I am not stranded on the further bank. I shall not sink in mid-stream. I shall not run aground on a shallow. I shall not be caught by humans or non-humans. No whirlpool shall catch me. I shall not rot inwardly. Lord, may I get ordination at the Exalted One's hands? May I get full ordination?" "Then, Nanda, do you restore the kine to their owners." "Lord, the kine will go back. They are longing for their calves." "Do you just restore the kine to their owners, Nanda." Thereupon Nanda the cowherd, having restored the kine to their owners, came to the Exalted One and said: "Lord, the kine are restored to their owners. Lord, may I get ordination at the Exalted One's hands? May I get full ordination?" So Nanda the cowherd gained ordination, gained full ordination at the Exalted One's hands. And not long after, the venerable Nanda, living solitary and remote, ardent and intent, in no long time attained that goal for which the clansmen rightly leave home for the homeless life, even that unrivalled goal of righteous living: attained it even in that very life, and knowing it for himself, realizing it for himself, abode therein, so that he came to know: 'Destroyed is rebirth, lived is the righteous life, done is the task. For life in these conditions there is no hereafter.' And the venerable Nanda was yet another of the Arahants.

• [ 2 ] Comy. suggests that a man seeing the log would row out and land it, to make a roof-beam of it, or, if it were of sandal-wood, he vould set it up to make the door of a shrine. Thus 'non-humans' would have it.
• [ 3 ] Āvaṭṭa, 'whirlpool,' not āvatta, 'bend' (according to which I translated the word at p. 46 ff. of my book, Some Sayings of the Buddha ). It is pañca kāmagūṇā. Comy.
• [ 4 ] Nandi-rāga.
• [ 5 ] Yogam āpajjati, 'applies himself to.'
• [ 6 ] Cf. K.S. iii, Bk. x.
• [ 7 ] Sañkaseara-samācāro. Cf. S. i. 66; UdA. 297, 'thinking others are talking of my faults.'
• [ 8 ] Kasambu-jāto. See Udana v, 5.
• [ 9 ] Upagacchāmi. [ VM. 600, upagamanaṇ - upādānaṇ.]
• [ ed1 ] From: SN 4.35.64

Thus have I heard: Once the Exalted One was staying at Kimbilā, on the bank of the river Ganges. Now the Exalted One saw a great log being carried down Ganges' stream, and on seeing it he called to the Brethren, saying: "Brethren, do ye see yonder great log being carried down Granges' stream?" "Yes, lord." "Now, Brethren, if the log does not ground on this bank or the further bank, does not sink in mid-stream, does not stick fast on a shoal, does not fall into human or non-human bands, is not caught in a whirlpool, does not rot inwardly, - that log, Brethren, will float down to ocean, will slide down to ocean, will tend towards ocean. And why? Because, Brethren, Ganges' stream floats down to ocean, slides down to ocean, tends towards ocean. In like manner, Brethren, if ye do not ground on this shore or that shore, if ye sink not in mid-stream, if ye stick not fast on a shoal, if ye fall not into hands human or non-human, if ye be not caught in a whirlpool, if ye rot not inwardly, - then, Brethren, ye shall float down to Nibbāna ye shall slide down to Nibbāna, ye shall tend towards Nibbāna. Because, Brethren, perfect view floats towards Nibbāna, slides towards Nibbāna, tends towards Nibbāna. At these words the venerable Kimbila said to the Exalted One: - "What, lord, is 'this bank'? What is 'the other bank'? What is 'sinking in mid-stream'? What is 'sticking fast on a shoal'? What is 'falling into hands human or nonhuman'? What is 'being caught in a whirlpool'? What is 'rotting inwardly'?" "'This bank,' Kimbila, is a name for the sixfold personal sense-sphere. 'That bank,' Kimbila, is a name for the external sixfold sense-sphere. 'Sinking in mid-stream,' Kimbila, is a name for the lure and lust. And what, Kimbila, is 'being caught by humans'? In this matter, brother, a householder lives in society, rejoices with them that rejoice, sorrows with them that sorrow, takes pleasure with them that take pleasure, suffers with them that suffer, makes a link with all manner of business that befalls. This, Kimbila, is 'being caught by humans.' And what, Kimbila, is 'being caught by non-humans'? In this matter, Kimbila, such and such an one lives the righteous life with the wish to be reborn in the company of some class of devas, with the thought: 'May I, by virtue or practice or by some austerity or by righteous living, become a deva or one of the devas.' This, Kimbila, is 'being caught by non-humans.' 'Being caught in a whirlpool,' Kimbila, is a name for the pleasure of the five senses. And what, brother, is 'rotting inwardly'? Herein, Kimbila, a brother is guilty of some foul offence, of such a nature that no pardon thereof is declared. That is 'rotting inwardly.'"

• [ 1 ] Cf. S. v, 323, where the brother Kimbila (Brethren, 105, 125 ) lives in the village of this name, in the Bamboo Grove.
• [ 2 ] Vuṭṭhānaṇ (rehabilitation after unfrocking). Here txt omits na, which is clearly needed and is read by two MSS. Cf. Vin. ii, 7; Asḷ. 399.

Thus have I heard: Once the Exalted One was staying among the Sakyans, near Kapilavatthu, in the Banyan Park. Now at that time there was a newly built mote-hall of the Sakyans of Kapilavatthu, not long made, never yet dwelt in by recluse or brahmin or any other human being. Then the Sakyans of Kapilavatthu came to visit the Exalted One, and on coming to him they saluted him and sat down at one side. So seated they said to the Exalted One: - "Here, lord, is a newly built mote-hall of the Sakyans of Kapilavatthu, not long made, never yet dwelt in by recluse or brahmin or any other human being. Let our lord, the Exalted One, be the first to make use of it. When the Exalted One has first made use of it, afterwards the Sakyans of Kapilavatthu will use it. That shall be for the profit and welfare of the Sakyans of Kapilavatthu for many a long day." The Exalted One assented by silence. Then the Sakyans of Kapilavatthu, seeing the consent of the Exalted One, saluted him by the right and went away to the new mote-hall. Having got it ready in every way, having appointed seats, set a waterpot and hung up an oil-lamp, they went to the Exalted One, and on coming to him they said: - "All ready, lord, is the mote-hall. Seats are appointed. A waterpot is set. An oil-lamp is hung. Let the Exalted One now do what seems good to him." Then the Exalted One robed himself, and taking outer robe and bowl went along with a great company of brethren to the new mote-hall. On reaching it he had his feet washed, entered the mote-hall and sat down against the middle pillar, facing the east. The Order of Brethren also had their feet washed, entered the mote-hall and sat down against the western wall, also facing east, with the Exalted One in front of them. Then the Sakyans of Kapilavatthu also, having had their feet washed, entered the mote-hall and sat down against the eastern wall, having the Exalted One in front of them. Then the Exalted One taught the Sakyans of Kapilavatthu with a pious talk till far into the night, established them, roused and made them happy. Then he dismissed them with these words: "The night is far spent, Gotamas. Do ye now what seems good to you." "It is well, lord," said the Sakyans of Kapilavatthu in obedience to the Exalted One. And they rose up, saluted the Exalted One by the right and went away. Now not long after the departure of the Sakyans of Kapilavatthu the Exalted One said to the venerable Moggallāna the Great: - "Moggallāna, the Order of Brethren is now freed of sloth and torpor. Bethink thee, Moggallāna, of a pious talk to the Order of Brethren. My back is aching. I will stretch it." "Very well, lord," replied the venerable Moggallāna the Great to the Exalted One. Then the Exalted One had his robe folded into four and lay down on his right side in the lion-posture, putting one foot on the other, collected and composed, with his mind set on rising up again. Thereupon the venerable Moggallāna the Great addressed the Brethren, saying: "Friends." "Yes, friend," replied those brethren to the venerable Moggallāna the Great. The venerable Moggallāna the Great then said: - "Friends, I will teach you the way of lusting and also of not lusting. Do ye apply your ininds carefully and I will speak." "Very good, friend," replied those brethren to the venerable Moggallāna the Great, who then said: - "And how, friends, is one lustful? Herein, friends, a brother, seeing an object with the eye, feels attachment for objects that charm, feels aversion from objects that displease, abides with attention to body distracted, and his thoughts are mean. He realizes not, in its true nature, that emancipation of heart, that emancipation of wisdom, wherein those evil, unprofitable states that have arisen cease without remainder. Herein, friends, a brother, hearing a sound with the ear, feels attachment for sounds that charm, feels aversion from sounds that displease, abides with attention to body distracted, and his thoughts are mean. He realizes not, in its true nature, that emancipation of heart, that emancipation of wisdom, wherein those evil, unprofitable states that have arisen cease without remainder. Herein, friends, a brother, smelling a scent with the nose, feels attachment for scents that charm, feels aversion from scents that displease, abides with attention to body distracted, and his thoughts are mean. He realizes not, in its true nature, that emancipation of heart, that emancipation of wisdom, wherein those evil, unprofitable states that have arisen cease without remainder. Herein, friends, a brother, tasting a savour with the tongue, feels attachment for savours that charm, feels aversion from savours that displease, abides with attention to body distracted, and his thoughts are mean. He realizes not, in its true nature, that emancipation of heart, that emancipation of wisdom, wherein those evil, unprofitable states that have arisen cease without remainder. Herein, friends, a brother, contacting a tangible with the body, feels attachment for tangibles that charm, feels aversion from tangibles that displease, abides with attention to body distracted, and his thoughts are mean. He realizes not, in its true nature, that emancipation of heart, that emancipation of wisdom, wherein those evil, unprofitable states that have arisen cease without remainder. Herein, friends, a brother, cognizing a mind-state with the mind, feels attachment for mind-states that charm, feels aversion from mind-states that displease, abides with attention to body distracted, and his thoughts are mean. He realizes not, in its true nature, that emancipation of heart, that emancipation of wisdom, wherein those evil, unprofitable states that have arisen cease without remainder. This brother, friends, is called 'lustful after objects cognizable by the eye', 'lustful after sounds cognizable by the ear', 'lustful after scents cognizable by the nose', 'lustful after savours cognizable by the tongue', 'lustful after tangibles cognizable by the body', 'lustful after mind-states cognizable by the mind.' When a brother so abides, friends, if Māra come upon him by way of the eye, Māra gets access, Māra gets an opportunity. If Māra come upon him by way of the ear, Māra gets an opportunity. If Māra come upon him by way of the nose, Māra gets access, Māra gets an opportunity. If Māra come upon him by way of the tongue, Māra gets access, Māra gets an opportunity. If Māra come upon him by way of the body, Māra gets access, Māra gets an opportunity. If Māra come upon him by way of the mind, Māra gets access, Māra gets an opportunity. Suppose, friends, a shed thatched with reeds or grass, dry and sapless, more than a season old. Then if a man comes upon it from the eastern quarter with a bundle of blazing grass, the fire would get access, the fixe would get opportunity. If a man comes upon it from the western quarter with a bundle of blazing grass, the fire would get access, the fixe would get opportunity. If a man comes upon it from the northern quarter with a bundle of blazing grass, the fire would get access, the fixe would get opportunity. If a man comes upon it from the southern quarter quarter with a bundle of blazing grass, the fire would get access, the fixe would get opportunity. If a man comes upon it from below with a bundle of blazing grass, the fire would get access, the fixe would get opportunity. If a man comes upon it from above, - from whatever side with a bundle of blazing grass, the fire would get access, the fixe would get opportunity. Even so, friends, when a brother so abides, if Māra come upon him by way of the eye, Māra gets access, Māra gets an opportunity. If Māra come upon him by way of the ear, Māra gets access, Māra gets an opportunity. If Māra come upon him by way of the nose, Māra gets access, Māra gets an opportunity. If Māra come upon him by way of the tongue, Māra gets access, Māra gets an opportunity. If Māra come upon him by way of the body, Māra gets access, Māra gets an opportunity. If Māra come upon him by way of the mind, Māra gets access, Māra gets an opportunity. So dwelling, friends, objects overcome a brother, a brother overcomes not objects. Sounds overcome a brother, a brother overcomes not sounds. Scents overcome a brother, a brother overcomes not scents. Savours overcome a brother, a brother overcomes not savours. Tangibles overcome a brother, a brother overcomes not tangibles. Mind-states overcome a brother, a brother overcomes mind-states. This brother, friends, is called 'conquered by objects, conquered by sounds, conquered by scents, conquered by savours, conquered by tangibles, conquered by mind-states not conqueror of them.' Conquered, not conquering, evil, unprofitable states, passion-fraught, leading to rebirth overcome him, states unhappy, whose fruit is pain, whose future is rebirth, decay and death. Thus, friends, one is lustful. And how, friends, is one free from lust? Herein, friends, a brother, seeing an object with the eye, is not attached to objects that charm nor averse from objects that displease. He abides with attention to body settled, and his thoughts are boundless. He realizes, in its true nature, that emancipation of heart, that emancipation of wisdom, wherein those evil, unprofitable states that have arisen come to cease without remainder. Herein, friends, a brother, hearing a sound with the ear, is not attached to sounds that charm, nor averse from sounds that displease. He abides with attention to body settled, and his thoughts are boundless. He realizes, in its true nature, that emancipation of heart, that emancipation of wisdom, wherein those evil, unprofitable states that have arisen come to cease without remainder. Herein, friends, a brother, smelling a scent with the nose, is not attached to scents that charm, nor averse from scents that displease. He abides with attention to body settled, and his thoughts are boundless. He realizes, in its true nature, that emancipation of heart, that emancipation of wisdom, wherein those evil, unprofitable states that have arisen come to cease without remainder. Herein, friends, a brother, tasting a savour with the tongue, is not attached to savours that charm, nor averse from savours that displease. He abides with attention to body settled, and his thoughts are boundless. He realizes, in its true nature, that emancipation of heart, that emancipation of wisdom, wherein those evil, unprofitable states that have arisen come to cease without remainder. Herein, friends, a brother, contacting a tangible with the body, is not attached to tangibles that charm, nor averse from tangibles that displease. He abides with attention to body settled, and his thoughts are boundless. He realizes, in its true nature, that emancipation of heart, that emancipation of wisdom, wherein those evil, unprofitable states that have arisen come to cease without remainder. Herein, friends, a brother, cognizing a mind-state with the mind, is not attached to mind-states that charm, nor averse from mind-states that displease. He abides with attention to body fixed, and his thoughts are boundless. He realizes, in its true nature, that emancipation of heart, that emancipation of wisdom, wherein those evil, unprofitable states that have arisen come to cease without remainder. This brother, friends, is called 'not lustful after objects cognizable by the eye', 'not lustful after sounds cognizable by the ear', 'not lustful after scents cognizable by the nose', 'not lustful after savours cognizable by the tongue', 'not lustful after tangibles cognizable by the body', 'not lustful after mind-states cognizable by the mind.' When a brother so abides, friends, if Māra come upon him by way of the eye, Māra gets no access, Māra gets no opportunity. If Māra come upon him by way of the ear, Māra gets no access, Māra gets no opportunity. If Māra come upon him by way of the nose, Māra gets no access, Māra gets no opportunity. If Māra come upon him by way of the tongue, Māra gets no access, Māra gets no opportunity. If Māra come upon him by way of the body, Māra gets no access, Māra gets no opportunity. If Māra come upon him by way of the mind, Māra gets no access, Māra gets no opportunity. Suppose, friends, a house or hall with peaked gable, built of thick clay, newly plastered. Then if a man comes upon it from the eastern quarter with a bundle of blazing grass, the fire would get no access, get no opportunity. If a man comes upon it from the western quarter with a bundle of blazing grass, the fire would get no access, get no opportunity. If a man comes upon it from the northern quarter with a bundle of blazing grass, the fire would get no access, get no opportunity. If a man comes upon it from the southern quarter quarter with a bundle of blazing grass, the fire would get no access, get no opportunity. If a man comes upon it from below with a bundle of blazing grass, the fire would get no access, get no opportunity. If a man comes upon it from above, - from whatever side with a bundle of blazing grass, the fire would get no access, get no opportunity. Even so, friends, when a brother so abides, if Māra come upon him by way of the eye, Māra gets no access, Māra gets no opportunity. If Māra come upon him by way of the ear, Māra gets no access, Māra gets no opportunity. If Māra come upon him by way of the nose, Māra gets no access, Māra gets no opportunity. If Māra come upon him by way of the tongue, Māra gets no access, Māra gets no opportunity. If Māra come upon him by way of the body, Māra gets no access, Māra gets no opportunity. If Māra come upon him by way of the mind, Māra gets no access, Māra gets no opportunity. Moreover, friends, so dwelling, a brother conquers objects, objects do not conquer him; a brother conquers sounds, sounds do not conquer him; a brother conquers scents, scents do not conquer him; a brother conquers savours, savours do not conquer him; a brother conquers tangibles, tangibles do not conquer him; a brother conquers mind-states, mind-states do not conquer him. This brother, friends, is called 'conqueror of objects, conqueror of sounds, conqueror of scents, conqueror of savours, conqueror of tangibles, conqueror of mind-states not conquered by them.' He conquers those evil, unprofitable states, passion-fraught, inciting to lust, leading to rebirth, states unhappy, whose fruit is pain, rebirth, decay and death. Thus, friends, is one free from lust." Thereupon the Exalted One rose up and said to the venerable Moggallāna the Great: - "Well said! Well said, Moggallāna! Well indeed have you spoken to the brethren of the way of lustfulness and the way of not lusting." Thus spake the venerable Moggallāna the Great and the Master was approving of his words, and those brethren were delighted and took pleasure in what was said by the venerable Moggallāna the Great.

• [ 2 ] The Buddha's own clan. Cf. K.S. i, 36, iii, 77.
• [ 3 ] Santhāgāraṇ This introductory part occurs at M. i, 353 Cf. Buddhist India, 20. The word is defined here and at D.A. 1, 256 as 'royal muster-hall' (evaṇ santhaṇ karonti, mariyādānaṇ bandhanti: rājāno tattha sambhavantī ti). The description of this hall is given at groat length by Comy., and is to bo found in substance at Ud.A. 400. The same words are used at D. iii, 209 ) ( Dialog. iii, 201 ) to describe the mote-hall of the Pavā Mallas
• [ 4 ] 'Seats,' of course, are mats, except for the teacher, who sits on a chair on a dais. The waterpot is at the door for foot-washmg. The oil-lamp is for the night's bana -preaching. These customs are still strictly followed in Ceylon.
• [ 5 ] The method of rinsing the feet on entering a house is described at Vin. ii, 8. Nowadays in Ceylon this is done for each bhikkhu by a dāyaka, or supporter, while another wipes the feet with a cloth.
• [ 6 ] Comy. calls this pakiṇṇaka (miscellaneous).
• [ 7 ] Speaking to his brother clansmen he thus addresses them by the name of their clan. Two watches of the night had passed. Comy.
• [ 8 ] Thīnaṃmiddha, usually one of the hindrances to progress. Here, says Comy., after sitting for two watches they were in a condition to listen more attentively.
• [ 9 ] Pariyāya, 'method,' also 'teaching.' Comy. kāraṇaṇ.
• [ 10 ] Supra, § 132. Here kāya is omitted.
• [ 11 ] Paritta-cetaso, as opposed to appamāṇa-c. below.
• [ 12 ] Māra . Comy. kilesa-Māro pi devaputta-Māro pi.
• [ ed1 ] Woodward omits this clause, but includes it in the next section.
• [ 13 ] Otāraṇ, ārammaṇaṇ. Cf. S. ii, 268, etc. Comy. vivaraṇ, paccayaṇ.
• [ ed2 ] Woodward omits the first two words here.
• [ 14 ] Addāvdlepanā. Cf. M. i, 86.

Thus have I heard: The Exalted One was once addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: "Brethren, when a brother knows, as they really are, the arising and the destruction of all states of ill, then indeed sensual pleasures are seen by him. When he sees sensual pleasures, that desire for sensual pleasures, that love of sensual pleasures, that infatuation, that feverish longing for sensual pleasures, which is therein, does not fasten on him.|| || His path abroad and his lodging at home are so practised that, in such a way of life, coveting and dejection, those evil, unprofitable states, do not fasten on him. And how, Brethren, does a brother know, as they really are, both the arising and the destruction of all states of ill? He knows 'Such is body, such the arising of body, such is the destruction of body; Such is feeling, such the arising of feeling, such is the destruction of feeling; Such is perception, such the arising of perception, such is the destruction of perception; Such are the activities, such the arising of the activities, such is the destruction of the activities; Such is consciousness, such the arising of the consciousness, such is the destruction of the consciousness. That, Brethren, is how he knows, as they really are, both the arising and the destruction of all states of ill. And how, Brethren, are sensual pleasures seen by a brother, in such a way that, so seeing sensual pleasures, that love of sensual pleasures that is therein does not fasten on him? Suppose, Brethren, there were a pit of charcoal, deeper than a man's height, full of charcoal, without flame and smokeless. And suppose a man should come, fond of life, not loving death, but loathing pain. Then two strong men lay hold of him, one by each arm, and drag him to the pit of charcoal. He would writhe his body to and fro. Why so? That man, Brethren, would know: 'I shall fall into this pit of charcoal. Owing to that I shall come by death or mortal pain.' Even so, Brethren, a brother sees sensual pleasures in the likeness of a pit of charcoal, and, so seeing, that love of sensual pleasures, that infatuation, that feverish longing for sensual pleasures that is therein does not fasten on him. And how, Brethren, does a brother so practise his path abroad and his lodging at home that, so practising, so dwelling, covetousness and dejection, those evil, unprofitable states, do not fasten on him? Suppose, Brethren, a man should enter a forest full of thorns. To the east of him are thorns. To the west of him are thorns. To the north of him are thorns. To the south of him are thorns. Below him are thorns. Above him are thorns. Wherever he advances or retreats, he has the thought: 'May no thorns pierce me.' Just so, Brethren, whatsoever object in the world is dear and delightful, - that in the Ariyan discipline is called 'the thorn.' By so understanding, restraint and non-restraint are to be understood. And how, Brethren, comes non-restraint? Herein, Brethren, a brother, seeing an object with the eye, is attached to objects that are dear, is averse from objects that displease. He dwells with attention to body distracted, and his thought is mean. He knows not that emancipation of heart, that emancipation of wisdom, as they really are, whereby those evil, unprofitable states that have arisen come to cease. Herein, Brethren, a brother, hearing a sound with the ear, is attached to sounds that charm, is averse from sounds that displease. He dwells with attention to body distracted, and his thought is mean. He knows not that emancipation of heart, that emancipation of wisdom, as they really are, whereby those evil, unprofitable states that have arisen come to cease. Herein, Brethren, a brother, smelling a scent with the nose, is attached to scents that charm, is averse from scents that displease. He dwells with attention to body distracted, and his thought is mean. He knows not that emancipation of heart, that emancipation of wisdom, as they really are, whereby those evil, unprofitable states that have arisen come to cease. Herein, Brethren, a brother, tasting a savour with the tongue, is attached to savours that charm, is averse from savours that displease. He dwells with attention to body distracted, and his thought is mean. He knows not that emancipation of heart, that emancipation of wisdom, as they really are, whereby those evil, unprofitable states that have arisen come to cease. Herein, Brethren, a brother, contacting a tangible with the body, is attached to tangibles that charm, is averse from tangibles that displease. He dwells with attention to body distracted, and his thought is mean. He knows not that emancipation of heart, that emancipation of wisdom, as they really are, whereby those evil, unprofitable states that have arisen come to cease. Herein, Brethren, a brother, cognizing a mind-state with the mind, is attached to mind-states that charm, is averse from mind-states that displease. He dwells with attention to body distracted, and his thought is mean. He knows not that emancipation of heart, that emancipation of wisdom, as they really are, whereby those evil, unprofitable states that have arisen come to cease. And how, Brethren, comes restraint? Herein, Brethren, a brother, seeing an object with the eye, is not attached to objects that are dear, is not averse from objects that displease. He dwells with attention fixed on body, and his thought is boundless. He knows that emancipation of heart, that emancipation of wisdom, as they really are, whereby those evil, unprofitable states that have arisen come to cease. Herein, Brethren, a brother, hearing a sound with the ear, is not attached to sounds that charm, is not averse from sounds that displease. He dwells with attention fixed on body, and his thought is boundless. He knows that emancipation of heart, that emancipation of wisdom, as they really are, whereby those evil, unprofitable states that have arisen come to cease. Herein, Brethren, a brother, smelling a scent with the nose, is not attached to scents that charm, is not averse from scents that displease. He dwells with attention fixed on body, and his thought is boundless. He knows that emancipation of heart, that emancipation of wisdom, as they really are, whereby those evil, unprofitable states that have arisen come to cease. Herein, Brethren, a brother, tasting a savour with the tongue, is not attached to savours that charm, is not averse from savours that displease. He dwells with attention fixed on body, and his thought is boundless. He knows that emancipation of heart, that emancipation of wisdom, as they really are, whereby those evil, unprofitable states that have arisen come to cease. Herein, Brethren, a brother, contacting a tangible with the body, is not attached to tangibles that charm, is not averse from tangibles that displease. He dwells with attention fixed on body, and his thought is boundless. He knows that emancipation of heart, that emancipation of wisdom, as they really are, whereby those evil, unprofitable states that have arisen come to cease. Herein, Brethren, a brother, cognizing a mind-state with the mind, is not attached to mind-states that charm, is not averse from mind-states that displease. He dwells with attention fixed on body, and his thought is boundless. He knows that emancipation of heart, that emancipation of wisdom, as they really are, whereby those evil, unprofitable states that have arisen come to cease. Even so, Brethren, comes restraint. In that brother, Brethren, so practising, so dwelling, sometimes and full seldom, through loss of self-control, there do arise evil, unprofitable states, memories and hopes that are akin to the fetters that bind. Weak, Brethren, is the arising of his mindfulness, but quickly he abandons (such a state), puts it away, wipes it out, makes it go to utter destruction. Just as if, Brethren, a man should let fall two or three drops of water into an iron pot, heated all day long, - that mere trickle of water-drops is soon wiped out, soon used up, brethren. Even so in that brother, so dwelling, sometimes and full seldom, through loss of self-control, there do arise evil, unprofitable states, memories and hopes that are akin to the fetters that bind. The arising of mindfulness in him is weak, but quickly he abandons it, puts it away, wipes it out, makes it go to utter destruction. Thus if a brother practise his path abroad and his lodging at home in such a way of life, that coveting and dejection, those evil, unprofitable states, do not overwhelm him. Suppose the rajah's royal ministers or friends or boon companions or kinsmen or blood-relations should bring and offer wealth to a brother so practising and living, and say: 'Come, good man! Why should these yellow robes torment you? Why do you parade about with shaven crown and bowl? Come! Return to the lower life, enjoy possessions and do deeds of merit.' But, Brethren, for that brother so practising, so living, to reject the training and return to the lower life is an impossible thing. Suppose, Brethren, the river Ganges, that slopes, inclines and leads towards the east, and a great crowd of folk should come, armed with pick and basket saying: 'We will make this river Ganges slope, incline and lead towards the west,' - what think ye, brethren? Would that great crowd of folk make the river Ganges so slope, incline and lead towards the west?" "Surely not, lord." "And why not?" "Because, lord, as the river Ganges slopes, inclines and leads towards the east, it were no easy thing to make it slope, incline and lead towards the west, insomuch that fatigue and vexation would be the lot of all that great crowd of folk." "Just so, Brethren, if the rajah's royal ministers or friends or boon companions or kinsmen or blood-relations should come to that brother, so practising, so dwelling, and offer him wealth, saying: 'Come, good man! Why should these yellow robes torment you? Why do you parade about with shaven crown and bowl? Come! Return to the lower life. Enjoy possessions and do deeds of merit,' - for that brother to return to the lower life is impossible. Why? Because, Brethren, as that brother's heart has for many a long day been bent on detachment, inclined to detachment, turned towards detachment, there is no possibility for him to return to the lower life.'

• [ 1 ] Mucchā, 'swooning or fainting for.'
• [ 2 ] Pariḷāha.
• [ 3 ] Text anubuddha? but v.l. anubandha (Burmese MS.). Comy. probably had the reading anubaddha, 'followed' (acc. to which. I translate). B. says yen'ākārena ārañña-vihāraṇ anubandhitvā.
• [ 4 ] Cf. M. i, 74; K.S. ii, 69.
• [ 5 ] Vītacchika of text should be vītaccika (vīta-accika).
• [ 6 ] Sati-sammosa { cf. DA. i, 113. Sati pamussati. Comy. ).
• [ 7 ] Sara-sañkappa. Supra, § 96; M., vol. i, 453.
• [ 8 ] At the third attempt he succeeds for certain.' Comy. Cf. A. ii, 186.
• [ 9 ] Divasa-santatta. Cf. M. i, 453 (for the simile); S. i, 169.
• [ 10 ] Here text has the usual nānussavanti for nānusati of the previous passage.
• [ 11 ] Abhihaṭṭhuṇ pavāreyyuṇ. Comy. suggests as an example ratanāni abhiharitvā pavāreyyuṇ, adding 'as in the case of the elder Sudinna and the clansman Raṭṭhapāla.' Cf. Vin. iii, 11; M. ii, 54; AA. on. A. i, 24.

Thus have I heard: The Exalted One once addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: "Suppose, Brethren, a sheaf of corn thrown down at the four crossways. Then six men come up armed with flails, and with their six flails beat out that sheaf of corn. Thus, Brethren, would that sheaf of corn be threshed thoroughly, thus beaten with six flails. Then suppose a seventh man comes up, armed with a flail, and threshes that sheaf of corn with his seventh flail. Thus would that sheaf of corn be still more thoroughly threshed by that seventh flail. Even so, Brethren, the untaught manyfolk is threshed by the eye with objects that charm, is threshed by the ear, with sounds that charm, is threshed by the nose, with scents that charm, is threshed by the tongue, with savours that charm, is threshed by the body, with tangibles that charm, is threshed by mind, with mmd-states that charm. If that untaught manyfolk, Brethren, thinks of a future becoming, still more thoroughly is it threshed, just as that sheaf of corn is still more thoroughly threshed by the seventh flail. Once upon a time, Brethren, the Devas and Asuras were massed for battle. Then Vepacitti, lord of the Asuras, addressed the Asuras thus: 'Good sirs, if in the battle now set between the Devas and the Asuras the Asuras win the day and the Devas be worsted, then do ye bind Sakka, lord of the Devas, neck, hand and foot, and bring him into my presence in Asura Town.' And in like manner Sakka, lord of the Devas, thus addressed the Devas of the Thirty Three: 'Good sirs, if in the battle now set between the Devas and the Asuras the Asuras be worsted and the Devas win the day, do ye bind Vepacitti, lord of the Asuras, neck, hand and foot, and bring him into my presence at the Devas' Court of Righteousness.' Well, Brethren, in that fight the Devas won the day, and the Asuras were worsted. Then the Devas of the Thirty-Three bound Vepacitti, lord of the Asuras, neck, hand and foot, and brought him into the presence of Sakka, lord of the Devas, to the Devas' Court of Righteousness. So there, Brethren, was Vepacitti, lord of the Asuras, bound neck, hand and foot. Now when it occurred to Vepacitti, lord of the Asuras, thus: 'Righteous in good sooth are the Devas, unrighteous the Asuras. Now go I to Deva Town,' straightway he beheld himself freed from that fivefold bondage and possessed of the five pleasures of the senses, and so endowed had great delight. But, Brethren, when Vepacitti, lord of the Asuras, thought:|| || 'Righteous forsooth are the Asuras, unrighteous are the Devas. Now go I to Asura Town,' thereupon he beheld himself bound with that fivefold bondage and robbed of the five pleasures of the senses. Thus subtle, Brethren, is the bondage of Vepacitti, but more subtle still the bondage of Māra. He who hath conceits, Brethren, is Māra's bondsman. He who hath no conceits is freed from the Evil One. 'I am,' - that is a conceit. 'This am I,' - that is a conceit. 'I shall be,' - that is a conceit. 'I shall not be,' - that is a conceit. 'Embodied shall I be,' - that is a conceit. 'Disembodied shall I be,' - that is a conceit. 'I shall be conscious,' - that is a conceit. 'Unconscious shall I be,' - that is a conceit. 'Neither conscious nor unconscious shall I be,' - that is a conceit. A conceit, Brethren, is lust. A conceit is an imposthume. A conceit is a barb. Wherefore, Brethren, ye must say: 'With heart free from conceits will we abide.' Thus must ye train yourselves. 'I am,' - that is something moved. 'This am I,' - that is something moved. 'I shall be,' - that is something moved. 'I shall not be,' - that is something moved. 'Embodied shall I be,' - that is something moved. 'Disembodied shall I be,' - that is something moved. 'I shall be conscious,' - that is something moved. 'Unconscious shall I be,' - that is something moved. 'Neither conscious nor unconscious shall I be,' - that is something moved. What is moved, Brethren, is lust. What is moved is an imposthume. What is moved is a barb. Wherefore, Brethren, let your thought be: 'With heart immovable will we abide.' Thus must ye train yourselves. 'I am,' - is something wavering. 'This am I,' - is something wavering. 'I shall be,' - is something wavering. 'I shall not be,' - is something wavering. 'Embodied shall I be,' - is something wavering. 'Disembodied shall I be,' - is something wavering. 'I shall be conscious,' - is something wavering. 'Unconscious shall I be,' - is something wavering. 'Neither conscious nor unconscious shall I be,' - is something wavering. What wavers, Brethren, is lust. What wavers is an imposthume. What wavers is a barb. Wherefore let your thought be: 'With heart unwavering will we abide.' Thus must ye train yourselves. 'I am,' - is an obsession. 'This am I,' - is an obsession. 'I shall be,' - is an obsession. 'I shall not be,' - is an obsession. 'Embodied shall I be,' - is an obsession. 'Disembodied shall I be,' - is an obsession. 'I shall be conscious,' - is an obsession. 'Unconscious shall I be,' - is an obsession. 'Neither conscious nor unconscious shall I be,' - is an obsession. An obsession, Brethren, is lust. An obsession is an imposthume. An obsession is a barb. Wherefore let your thought be: 'With heart unobsessed will we abide.' Thus must ye train yourselves. 'I am,' - is vain imagining. 'This am I,' - is vain imagining. 'I shall be,' - is vain imagining. 'I shall not be,' - is vain imagining. 'Embodied shall I be,' - is vain imagining. 'Disembodied shall I be,' - is vain imagining. 'I shall be conscious,' - is vain imagining. 'Unconscious shall I be,' - is vain imagining. 'Neither conscious nor unconscious shall I be,' - is vain imagining. Vain imaginings, Brethren, are lust. Vain imaginings are an imposthume. Vain imaginings are a barb. Wherefore let your thought be: 'With heart that has slain conceit will we abide.' Thus, Brethren, must ye train yourselves.

• [ 1 ] Cf. K.S. i, 283 The sutta is there entitled 'Forbearance.'
• [ 2 ] Mārisā. Comy., at S. i, 2 explains as 'they who are free from dukkha.'
• [ 3 ] Sudhammaṇ devasabhaṇ
• [ 4 ] Comy. 'In that they do not give me cause to weep.'
• [ 5 ] Comy. 'In that they bind me like a jungle-hog with fivefold bondage, and make me sit here.'
• [ 6 ] Comy. Taṇhā-diṭṭhi-māna. The first conceit here refers to taṇhā; the second to diṭṭhi; the third to sassata-diṭṭhi (etcrnalist view); the fourth to uccheda-diṭṭhi (the annihilationist view).
• [ 7 ] Iñjitaṇ.
• [ 8 ] Papañcitaṇ For papañca see Brethren, p. 343 n.
• [ 9 ] Cf. K.S. i, 18 n Māna-gataṇ- = māna-pavatti. Comy.

[s.4nt.org: sn35.33–sn35.42 repeat this frame — 10 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One said: "The all, Brethren, is subject to rebirth. What all? The eye, Brethren, is subject to rebirth, objects are subject to rebirth, eye-consciousness is subject to rebirth, eye-contact is subject to rebirth "That weal or woe or neutral state experienced, that arises from eye-contact, is subject to rebirth. The ear, Brethren, is subject to rebirth, sounds are subject to rebirth, ear-consciousness is subject to rebirth, ear-contact is subject to rebirth "That weal or woe or neutral state experienced, that arises from ear-contact, is subject to rebirth. The nose, Brethren, is subject to rebirth, scents are subject to rebirth, nose-consciousness is subject to rebirth, nose-contact is subject to rebirth "That weal or woe or neutral state experienced, that arises from nose-contact, is subject to rebirth. The tongue, Brethren, is subject to rebirth, savours are subject to rebirth, tongue-consciousness is subject to rebirth, tongue-contact is subject to rebirth "That weal or woe or neutral state experienced, that arises from tongue-contact, is subject to rebirth. The body, Brethren, is subject to rebirth, things tactile are subject to rebirth, body-consciousness is subject to rebirth, body-contact is subject to rebirth "That weal or woe or neutral state experienced, that arises from body-contact, is subject to rebirth. The mind, Brethren, is subject to rebirth, mind-states are subject to rebirth, mind-consciousness is subject to rebirth, mind-contact is subject to rebirth "That weal or woe or neutral state experienced, that arises from mind-contact, is subject to rebirth. So seeing, brethren, the well-taught Ariyan disciple is repelled by the eye, is repelled by objects, is repelled by eye-consciousness, is repelled by eye-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to eye-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the ear, is repelled by sounds, is repelled by ear-consciousness, is repelled by ear-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to ear-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the nose, is repelled by scents, is repelled by nose-consciousness, is repelled by nose-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to nose-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the tongue, is repelled by savours, is repelled by tongue-consciousness, is repelled by tongue-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to tongue-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the body, is repelled by things tactile, is repelled by body-consciousness, is repelled by body-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to body-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the mind, is repelled by mind-states, is repelled by mind-consciousness, is repelled by mind-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to mind-contact. Being repelled by these, he lusts not for them. Not lusting he is set free. In this freedom comes insight that it is a being free. Thus he realizes: 'Rebirth is destroyed, lived is the righteous life, done is the task. For life in these conditions there is no hereafter.'"

• [ 1 ] Jāti-dhammo: - dhamma = having the quality of, the rule of; hence 'subject to,' 'liable to.' Supra, p. 11, n. 3. For the Ātmaṇ-view of the Hindus see Deussen, Philosophy of the Upanishads (the Ātman and the organs), p. 265. Comy.'s comment on 'the all' evidently refers to that view.

Thus have I heard: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One said: "The all, Brethren, is impermanent. What all? The eye, Brethren, is impermanent, objects are impermanent, eye-consciousness is impermanent, eye-contact is impermanent "That weal or woe or neutral state experienced, that arises from eye-contact, is impermanent. The ear, Brethren, is impermanent, sounds are impermanent, ear-consciousness is impermanent, ear-contact is impermanent "That weal or woe or neutral state experienced, that arises from ear-contact, is impermanent. The nose, Brethren, is impermanent, scents are impermanent, nose-consciousness is impermanent, nose-contact is impermanent "That weal or woe or neutral state experienced, that arises from nose-contact, is impermanent. The tongue, Brethren, is impermanent, savours are impermanent, tongue-consciousness is impermanent, tongue-contact is impermanent "That weal or woe or neutral state experienced, that arises from tongue-contact, is impermanent. The body, Brethren, is impermanent, things tactile are impermanent, body-consciousness is impermanent, body-contact is impermanent "That weal or woe or neutral state experienced, that arises from body-contact, is impermanent. The mind, Brethren, is impermanent, mind-states are impermanent, mind-consciousness is impermanent, mind-contact is impermanent "That weal or woe or neutral state experienced, that arises from mind-contact, is impermanent. So seeing, brethren, the well-taught Ariyan disciple is repelled by the eye, is repelled by objects, is repelled by eye-consciousness, is repelled by eye-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to eye-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the ear, is repelled by sounds, is repelled by ear-consciousness, is repelled by ear-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to ear-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the nose, is repelled by scents, is repelled by nose-consciousness, is repelled by nose-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to nose-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the tongue, is repelled by savours, is repelled by tongue-consciousness, is repelled by tongue-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to tongue-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the body, is repelled by things tactile, is repelled by body-consciousness, is repelled by body-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to body-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the mind, is repelled by mind-states, is repelled by mind-consciousness, is repelled by mind-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to mind-contact. Being repelled by these, he lusts not for them. Not lusting he is set free. In this freedom comes insight that it is a being free. Thus he realizes: 'Rebirth is destroyed, lived is the righteous life, done is the task. For life in these conditions there is no hereafter.'" Thus have I heard: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One said: "The all, Brethren, is woeful. What all? The eye, Brethren, is woeful, objects are woeful, eye-consciousness is woeful, eye-contact is woeful "That weal or woe or neutral state experienced, that arises from eye-contact, is woeful. The ear, Brethren, is woeful, sounds are woeful, ear-consciousness is woeful, ear-contact is woeful "That weal or woe or neutral state experienced, that arises from ear-contact, is woeful. The nose, Brethren, is woeful, scents are woeful, nose-consciousness is woeful, nose-contact is woeful "That weal or woe or neutral state experienced, that arises from nose-contact, is woeful. The tongue, Brethren, is woeful, savours are woeful, tongue-consciousness is woeful, tongue-contact is woeful "That weal or woe or neutral state experienced, that arises from tongue-contact, is woeful. The body, Brethren, is woeful, things tactile are woeful, body-consciousness is woeful, body-contact is woeful "That weal or woe or neutral state experienced, that arises from body-contact, is woeful. The mind, Brethren, is woeful, mind-states are woeful, mind-consciousness is woeful, mind-contact is woeful "That weal or woe or neutral state experienced, that arises from mind-contact, is woeful. So seeing, brethren, the well-taught Ariyan disciple is repelled by the eye, is repelled by objects, is repelled by eye-consciousness, is repelled by eye-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to eye-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the ear, is repelled by sounds, is repelled by ear-consciousness, is repelled by ear-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to ear-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the nose, is repelled by scents, is repelled by nose-consciousness, is repelled by nose-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to nose-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the tongue, is repelled by savours, is repelled by tongue-consciousness, is repelled by tongue-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to tongue-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the body, is repelled by things tactile, is repelled by body-consciousness, is repelled by body-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to body-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the mind, is repelled by mind-states, is repelled by mind-consciousness, is repelled by mind-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to mind-contact. Being repelled by these, he lusts not for them. Not lusting he is set free. In this freedom comes insight that it is a being free. Thus he realizes: 'Rebirth is destroyed, lived is the righteous life, done is the task. For life in these conditions there is no hereafter.'" Thus have I heard: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One said: "The all, Brethren, is void of self. What all? The eye, Brethren, is void of self, objects are void of self, eye-consciousness is void of self, eye-contact is void of self "That weal or woe or neutral state experienced, that arises from eye-contact, is void of self. The ear, Brethren, is void of self, sounds are void of self, ear-consciousness is void of self, ear-contact is void of self "That weal or woe or neutral state experienced, that arises from ear-contact, is void of self. The nose, Brethren, is void of self, scents are void of self, nose-consciousness is void of self, nose-contact is void of self "That weal or woe or neutral state experienced, that arises from nose-contact, is void of self. The tongue, Brethren, is void of self, savours are void of self, tongue-consciousness is void of self, tongue-contact is void of self "That weal or woe or neutral state experienced, that arises from tongue-contact, is void of self. The body, Brethren, is void of self, things tactile are void of self, body-consciousness is void of self, body-contact is void of self "That weal or woe or neutral state experienced, that arises from body-contact, is void of self. The mind, Brethren, is void of self, mind-states are void of self, mind-consciousness is void of self, mind-contact is void of self "That weal or woe or neutral state experienced, that arises from mind-contact, is void of self. So seeing, brethren, the well-taught Ariyan disciple is repelled by the eye, is repelled by objects, is repelled by eye-consciousness, is repelled by eye-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to eye-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the ear, is repelled by sounds, is repelled by ear-consciousness, is repelled by ear-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to ear-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the nose, is repelled by scents, is repelled by nose-consciousness, is repelled by nose-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to nose-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the tongue, is repelled by savours, is repelled by tongue-consciousness, is repelled by tongue-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to tongue-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the body, is repelled by things tactile, is repelled by body-consciousness, is repelled by body-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to body-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the mind, is repelled by mind-states, is repelled by mind-consciousness, is repelled by mind-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to mind-contact. Being repelled by these, he lusts not for them. Not lusting he is set free. In this freedom comes insight that it is a being free. Thus he realizes: 'Rebirth is destroyed, lived is the righteous life, done is the task. For life in these conditions there is no hereafter.'" Thus have I heard: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One said: "The all, Brethren, is to be fully known. What all? The eye, Brethren, is to be fully known, objects are to be fully known, eye-consciousness is to be fully known, eye-contact is to be fully known "That weal or woe or neutral state experienced, that arises from eye-contact, is to be fully known. The ear, Brethren, is to be fully known, sounds are to be fully known, ear-consciousness is to be fully known, ear-contact is to be fully known "That weal or woe or neutral state experienced, that arises from ear-contact, is to be fully known. The nose, Brethren, is to be fully known, scents are to be fully known, nose-consciousness is to be fully known, nose-contact is to be fully known "That weal or woe or neutral state experienced, that arises from nose-contact, is to be fully known. The tongue, Brethren, is to be fully known, savours are to be fully known, tongue-consciousness is to be fully known, tongue-contact is to be fully known "That weal or woe or neutral state experienced, that arises from tongue-contact, is to be fully known. The body, Brethren, is to be fully known, things tactile are to be fully known, body-consciousness is to be fully known, body-contact is to be fully known "That weal or woe or neutral state experienced, that arises from body-contact, is to be fully known. The mind, Brethren, is to be fully known, mind-states are to be fully known, mind-consciousness is to be fully known, mind-contact is to be fully known "That weal or woe or neutral state experienced, that arises from mind-contact, is to be fully known. So seeing, brethren, the well-taught Ariyan disciple is repelled by the eye, is repelled by objects, is repelled by eye-consciousness, is repelled by eye-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to eye-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the ear, is repelled by sounds, is repelled by ear-consciousness, is repelled by ear-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to ear-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the nose, is repelled by scents, is repelled by nose-consciousness, is repelled by nose-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to nose-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the tongue, is repelled by savours, is repelled by tongue-consciousness, is repelled by tongue-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to tongue-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the body, is repelled by things tactile, is repelled by body-consciousness, is repelled by body-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to body-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the mind, is repelled by mind-states, is repelled by mind-consciousness, is repelled by mind-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to mind-contact. Being repelled by these, he lusts not for them. Not lusting he is set free. In this freedom comes insight that it is a being free. Thus he realizes: 'Rebirth is destroyed, lived is the righteous life, done is the task. For life in these conditions there is no hereafter.'" Thus have I heard: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One said: "The all, Brethren, is to be comprehended. What all? The eye, Brethren, is to be comprehended, objects are to be comprehended, eye-consciousness is to be comprehended, eye-contact is to be comprehended "That weal or woe or neutral state experienced, that arises from eye-contact, is to be comprehended. The ear, Brethren, is to be comprehended, sounds are to be comprehended, ear-consciousness is to be comprehended, ear-contact is to be comprehended "That weal or woe or neutral state experienced, that arises from ear-contact, is to be comprehended. The nose, Brethren, is to be comprehended, scents are to be comprehended, nose-consciousness is to be comprehended, nose-contact is to be comprehended "That weal or woe or neutral state experienced, that arises from nose-contact, is to be comprehended. The tongue, Brethren, is to be comprehended, savours are to be comprehended, tongue-consciousness is to be comprehended, tongue-contact is to be comprehended "That weal or woe or neutral state experienced, that arises from tongue-contact, is to be comprehended. The body, Brethren, is to be comprehended, things tactile are to be comprehended, body-consciousness is to be comprehended, body-contact is to be comprehended "That weal or woe or neutral state experienced, that arises from body-contact, is to be comprehended. The mind, Brethren, is to be comprehended, mind-states are to be comprehended, mind-consciousness is to be comprehended, mind-contact is to be comprehended "That weal or woe or neutral state experienced, that arises from mind-contact, is to be comprehended. So seeing, brethren, the well-taught Ariyan disciple is repelled by the eye, is repelled by objects, is repelled by eye-consciousness, is repelled by eye-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to eye-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the ear, is repelled by sounds, is repelled by ear-consciousness, is repelled by ear-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to ear-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the nose, is repelled by scents, is repelled by nose-consciousness, is repelled by nose-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to nose-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the tongue, is repelled by savours, is repelled by tongue-consciousness, is repelled by tongue-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to tongue-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the body, is repelled by things tactile, is repelled by body-consciousness, is repelled by body-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to body-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the mind, is repelled by mind-states, is repelled by mind-consciousness, is repelled by mind-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to mind-contact. Being repelled by these, he lusts not for them. Not lusting he is set free. In this freedom comes insight that it is a being free. Thus he realizes: 'Rebirth is destroyed, lived is the righteous life, done is the task. For life in these conditions there is no hereafter.'" Thus have I heard: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One said: "The all, Brethren, is to be abandoned. What all? The eye, Brethren, is to be abandoned, objects are to be abandoned, eye-consciousness is to be abandoned, eye-contact is to be abandoned "That weal or woe or neutral state experienced, that arises from eye-contact, is to be abandoned. The ear, Brethren, is to be abandoned, sounds are to be abandoned, ear-consciousness is to be abandoned, ear-contact is to be abandoned "That weal or woe or neutral state experienced, that arises from ear-contact, is to be abandoned. The nose, Brethren, is to be abandoned, scents are to be abandoned, nose-consciousness is to be abandoned, nose-contact is to be abandoned "That weal or woe or neutral state experienced, that arises from nose-contact, is to be abandoned. The tongue, Brethren, is to be abandoned, savours are to be abandoned, tongue-consciousness is to be abandoned, tongue-contact is to be abandoned "That weal or woe or neutral state experienced, that arises from tongue-contact, is to be abandoned. The body, Brethren, is to be abandoned, things tactile are to be abandoned, body-consciousness is to be abandoned, body-contact is to be abandoned "That weal or woe or neutral state experienced, that arises from body-contact, is to be abandoned. The mind, Brethren, is to be abandoned, mind-states are to be abandoned, mind-consciousness is to be abandoned, mind-contact is to be abandoned "That weal or woe or neutral state experienced, that arises from mind-contact, is to be abandoned. So seeing, brethren, the well-taught Ariyan disciple is repelled by the eye, is repelled by objects, is repelled by eye-consciousness, is repelled by eye-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to eye-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the ear, is repelled by sounds, is repelled by ear-consciousness, is repelled by ear-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to ear-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the nose, is repelled by scents, is repelled by nose-consciousness, is repelled by nose-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to nose-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the tongue, is repelled by savours, is repelled by tongue-consciousness, is repelled by tongue-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to tongue-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the body, is repelled by things tactile, is repelled by body-consciousness, is repelled by body-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to body-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the mind, is repelled by mind-states, is repelled by mind-consciousness, is repelled by mind-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to mind-contact. Being repelled by these, he lusts not for them. Not lusting he is set free. In this freedom comes insight that it is a being free. Thus he realizes: 'Rebirth is destroyed, lived is the righteous life, done is the task. For life in these conditions there is no hereafter.'" Thus have I heard: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One said: "The all, Brethren, is to be realized. What all? The eye, Brethren, is to be realized, objects are to be realized, eye-consciousness is to be realized, eye-contact is to be realized "That weal or woe or neutral state experienced, that arises from eye-contact, is to be realized. The ear, Brethren, is to be realized, sounds are to be realized, ear-consciousness is to be realized, ear-contact is to be realized "That weal or woe or neutral state experienced, that arises from ear-contact, is to be realized. The nose, Brethren, is to be realized, scents are to be realized, nose-consciousness is to be realized, nose-contact is to be realized "That weal or woe or neutral state experienced, that arises from nose-contact, is to be realized. The tongue, Brethren, is to be realized, savours are to be realized, tongue-consciousness is to be realized, tongue-contact is to be realized "That weal or woe or neutral state experienced, that arises from tongue-contact, is to be realized. The body, Brethren, is to be realized, things tactile are to be realized, body-consciousness is to be realized, body-contact is to be realized "That weal or woe or neutral state experienced, that arises from body-contact, is to be realized. The mind, Brethren, is to be realized, mind-states are to be realized, mind-consciousness is to be realized, mind-contact is to be realized "That weal or woe or neutral state experienced, that arises from mind-contact, is to be realized. So seeing, brethren, the well-taught Ariyan disciple is repelled by the eye, is repelled by objects, is repelled by eye-consciousness, is repelled by eye-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to eye-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the ear, is repelled by sounds, is repelled by ear-consciousness, is repelled by ear-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to ear-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the nose, is repelled by scents, is repelled by nose-consciousness, is repelled by nose-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to nose-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the tongue, is repelled by savours, is repelled by tongue-consciousness, is repelled by tongue-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to tongue-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the body, is repelled by things tactile, is repelled by body-consciousness, is repelled by body-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to body-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the mind, is repelled by mind-states, is repelled by mind-consciousness, is repelled by mind-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to mind-contact. Being repelled by these, he lusts not for them. Not lusting he is set free. In this freedom comes insight that it is a being free. Thus he realizes: 'Rebirth is destroyed, lived is the righteous life, done is the task. For life in these conditions there is no hereafter.'" Thus have I heard: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One said: "The all, Brethren, is to be comprehended by full knowledge. What all? The eye, Brethren, is to be comprehended by full knowledge, objects are to be comprehended by full knowledge, eye-consciousness is to be comprehended by full knowledge, eye-contact is to be comprehended by full knowledge "That weal or woe or neutral state experienced, that arises from eye-contact, is to be comprehended by full knowledge. The ear, Brethren, is to be comprehended by full knowledge, sounds are to be comprehended by full knowledge, ear-consciousness is to be comprehended by full knowledge, ear-contact is to be comprehended by full knowledge "That weal or woe or neutral state experienced, that arises from ear-contact, is to be comprehended by full knowledge. The nose, Brethren, is to be comprehended by full knowledge, scents are to be comprehended by full knowledge, nose-consciousness is to be comprehended by full knowledge, nose-contact is to be comprehended by full knowledge "That weal or woe or neutral state experienced, that arises from nose-contact, is to be comprehended by full knowledge. The tongue, Brethren, is to be comprehended by full knowledge, savours are to be comprehended by full knowledge, tongue-consciousness is to be comprehended by full knowledge, tongue-contact is to be comprehended by full knowledge "That weal or woe or neutral state experienced, that arises from tongue-contact, is to be comprehended by full knowledge. The body, Brethren, is to be comprehended by full knowledge, things tactile are to be comprehended by full knowledge, body-consciousness is to be comprehended by full knowledge, body-contact is to be comprehended by full knowledge "That weal or woe or neutral state experienced, that arises from body-contact, is to be comprehended by full knowledge. The mind, Brethren, is to be comprehended by full knowledge, mind-states are to be comprehended by full knowledge, mind-consciousness is to be comprehended by full knowledge, mind-contact is to be comprehended by full knowledge "That weal or woe or neutral state experienced, that arises from mind-contact, is to be comprehended by full knowledge. So seeing, brethren, the well-taught Ariyan disciple is repelled by the eye, is repelled by objects, is repelled by eye-consciousness, is repelled by eye-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to eye-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the ear, is repelled by sounds, is repelled by ear-consciousness, is repelled by ear-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to ear-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the nose, is repelled by scents, is repelled by nose-consciousness, is repelled by nose-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to nose-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the tongue, is repelled by savours, is repelled by tongue-consciousness, is repelled by tongue-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to tongue-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the body, is repelled by things tactile, is repelled by body-consciousness, is repelled by body-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to body-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the mind, is repelled by mind-states, is repelled by mind-consciousness, is repelled by mind-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to mind-contact. Being repelled by these, he lusts not for them. Not lusting he is set free. In this freedom comes insight that it is a being free. Thus he realizes: 'Rebirth is destroyed, lived is the righteous life, done is the task. For life in these conditions there is no hereafter.'" Thus have I heard: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One said: "The all, Brethren, is oppressed. What all? The eye, Brethren, is oppressed, objects are oppressed, eye-consciousness is oppressed, eye-contact is oppressed "That weal or woe or neutral state experienced, that arises from eye-contact, is oppressed. The ear, Brethren, is oppressed, sounds are oppressed, ear-consciousness is oppressed, ear-contact is oppressed "That weal or woe or neutral state experienced, that arises from ear-contact, is oppressed. The nose, Brethren, is oppressed, scents are oppressed, nose-consciousness is oppressed, nose-contact is oppressed "That weal or woe or neutral state experienced, that arises from nose-contact, is oppressed. The tongue, Brethren, is oppressed, savours are oppressed, tongue-consciousness is oppressed, tongue-contact is oppressed "That weal or woe or neutral state experienced, that arises from tongue-contact, is oppressed. The body, Brethren, is oppressed, things tactile are oppressed, body-consciousness is oppressed, body-contact is oppressed "That weal or woe or neutral state experienced, that arises from body-contact, is oppressed. The mind, Brethren, is oppressed, mind-states are oppressed, mind-consciousness is oppressed, mind-contact is oppressed "That weal or woe or neutral state experienced, that arises from mind-contact, is oppressed. So seeing, brethren, the well-taught Ariyan disciple is repelled by the eye, is repelled by objects, is repelled by eye-consciousness, is repelled by eye-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to eye-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the ear, is repelled by sounds, is repelled by ear-consciousness, is repelled by ear-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to ear-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the nose, is repelled by scents, is repelled by nose-consciousness, is repelled by nose-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to nose-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the tongue, is repelled by savours, is repelled by tongue-consciousness, is repelled by tongue-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to tongue-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the body, is repelled by things tactile, is repelled by body-consciousness, is repelled by body-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to body-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the mind, is repelled by mind-states, is repelled by mind-consciousness, is repelled by mind-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to mind-contact. Being repelled by these, he lusts not for them. Not lusting he is set free. In this freedom comes insight that it is a being free. Thus he realizes: 'Rebirth is destroyed, lived is the righteous life, done is the task. For life in these conditions there is no hereafter.'" Thus have I heard: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One said: "The all, Brethren, is afflicted. What all? The eye, Brethren, is afflicted, objects are afflicted, eye-consciousness is afflicted, eye-contact is afflicted "That weal or woe or neutral state experienced, that arises from eye-contact, is afflicted. The ear, Brethren, is afflicted, sounds are afflicted, ear-consciousness is afflicted, ear-contact is afflicted "That weal or woe or neutral state experienced, that arises from ear-contact, is afflicted. The nose, Brethren, is afflicted, scents are afflicted, nose-consciousness is afflicted, nose-contact is afflicted "That weal or woe or neutral state experienced, that arises from nose-contact, is afflicted. The tongue, Brethren, is afflicted, savours are afflicted, tongue-consciousness is afflicted, tongue-contact is afflicted "That weal or woe or neutral state experienced, that arises from tongue-contact, is afflicted. The body, Brethren, is afflicted, things tactile are afflicted, body-consciousness is afflicted, body-contact is afflicted "That weal or woe or neutral state experienced, that arises from body-contact, is afflicted. The mind, Brethren, is afflicted, mind-states are afflicted, mind-consciousness is afflicted, mind-contact is afflicted "That weal or woe or neutral state experienced, that arises from mind-contact, is afflicted. So seeing, brethren, the well-taught Ariyan disciple is repelled by the eye, is repelled by objects, is repelled by eye-consciousness, is repelled by eye-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to eye-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the ear, is repelled by sounds, is repelled by ear-consciousness, is repelled by ear-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to ear-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the nose, is repelled by scents, is repelled by nose-consciousness, is repelled by nose-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to nose-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the tongue, is repelled by savours, is repelled by tongue-consciousness, is repelled by tongue-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to tongue-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the body, is repelled by things tactile, is repelled by body-consciousness, is repelled by body-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to body-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the mind, is repelled by mind-states, is repelled by mind-consciousness, is repelled by mind-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to mind-contact. Being repelled by these, he lusts not for them. Not lusting he is set free. In this freedom comes insight that it is a being free. Thus he realizes: 'Rebirth is destroyed, lived is the righteous life, done is the task. For life in these conditions there is no hereafter.'"

Thus have I heard: The Exalted One was once staying near Sāvatthī. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: § I Desire "What is impermanent, brethren, - desire for that must be abandoned. And what is impermanent? The eye, brethren, is impermanent. Desire for that must be abandoned. The ear, brethren, is impermanent. Desire for that must be abandoned. The nose, brethren, is impermanent. Desire for that must be abandoned. The tongue, brethren, is impermanent. Desire for that must be abandoned. The body, brethren, is impermanent. Desire for that must be abandoned. The mind, brethren, is impermanent. Desire for that must be abandoned. What is impermanent, brethren, - desire for that must be abandoned." § II Lust "What is impermanent, brethren, - lust for that must be abandoned. And what is impermanent? The eye, brethren, is impermanent. Lust for that must be abandoned. The ear, brethren, is impermanent. Lust for that must be abandoned. The nose, brethren, is impermanent. Lust for that must be abandoned. The tongue, brethren, is impermanent. Lust for that must be abandoned. The body, brethren, is impermanent. Lust for that must be abandoned. The mind, brethren, is impermanent. Lust for that must be abandoned. What is impermanent, brethren, - lust for that must be abandoned." § III Desire and Lust "What is impermanent, brethren, - desire and lust for that must be abandoned. And what is impermanent? The eye, brethren, is impermanent. Desire and lust for that must be abandoned. The ear, brethren, is impermanent. Desire and lust for that must be abandoned. The nose, brethren, is impermanent. Desire and lust for that must be abandoned. The tongue, brethren, is impermanent. Desire and lust for that must be abandoned. The body, brethren, is impermanent. Desire and lust for that must be abandoned. The mind, brethren, is impermanent. Desire and lust for that must be abandoned. What is impermanent, brethren, - desire and lust for that must be abandoned."

Thus have I heard: The Exalted One was once staying near Sāvatthī. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: § I Desire "What is Ill, brethren, - desire for that must be abandoned. And what is Ill? The eye, brethren, is Ill. Desire for that must be abandoned. The ear, brethren, is Ill. Desire for that must be abandoned. The nose, brethren, is Ill. Desire for that must be abandoned. The tongue, brethren, is Ill. Desire for that must be abandoned. The body, brethren, is Ill. Desire for that must be abandoned. The mind, brethren, is Ill. Desire for that must be abandoned. What is Ill, brethren, - desire for that must be abandoned." § II Lust "What is Ill, brethren, - lust for that must be abandoned. And what is Ill? The eye, brethren, is Ill. Lust for that must be abandoned. The ear, brethren, is Ill. Lust for that must be abandoned. The nose, brethren, is Ill. Lust for that must be abandoned. The tongue, brethren, is Ill. Lust for that must be abandoned. The body, brethren, is Ill. Lust for that must be abandoned. The mind, brethren, is Ill. Lust for that must be abandoned. What is Ill, brethren, - lust for that must be abandoned." § III Desire and Lust "What is Ill, brethren, - desire and lust for that must be abandoned. And what is Ill? The eye, brethren, is Ill. Desire and lust for that must be abandoned. The ear, brethren, is Ill. Desire and lust for that must be abandoned. The nose, brethren, is Ill. Desire and lust for that must be abandoned. The tongue, brethren, is Ill. Desire and lust for that must be abandoned. The body, brethren, is Ill. Desire and lust for that must be abandoned. The mind, brethren, is Ill. Desire and lust for that must be abandoned. What is Ill, brethren, - desire and lust for that must be abandoned."

Thus have I heard: The Exalted One was once staying near Sāvatthī. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: § I Desire "What is without self, brethren, - desire for that must be abandoned. And what is without self? The eye, brethren, is without self. Desire for that must be abandoned. The ear, brethren, is without self. Desire for that must be abandoned. The nose, brethren, is without self. Desire for that must be abandoned. The tongue, brethren, is without self. Desire for that must be abandoned. The body, brethren, is without self. Desire for that must be abandoned. The mind, brethren, is without self. Desire for that must be abandoned. What is without self, brethren, - desire for that must be abandoned." § II Lust "What is without self, brethren, - lust for that must be abandoned. And what is without self? The eye, brethren, is without self. Lust for that must be abandoned. The ear, brethren, is without self. Lust for that must be abandoned. The nose, brethren, is without self. Lust for that must be abandoned. The tongue, brethren, is without self. Lust for that must be abandoned. The body, brethren, is without self. Lust for that must be abandoned. The mind, brethren, is without self. Lust for that must be abandoned. What is without self, brethren, - lust for that must be abandoned." § III Desire and Lust "What is without self, brethren, - desire and lust for that must be abandoned. And what is without self? The eye, brethren, is without self. Desire and lust for that must be abandoned. The ear, brethren, is without self. Desire and lust for that must be abandoned. The nose, brethren, is without self. Desire and lust for that must be abandoned. The tongue, brethren, is without self. Desire and lust for that must be abandoned. The body, brethren, is without self. Desire and lust for that must be abandoned. The mind, brethren, is without self. Desire and lust for that must be abandoned. What is without self, brethren, - desire and lust for that must be abandoned."

Thus have I heard: The Exalted One was once staying near Sāvatthī. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: § I Desire "What is impermenent, brethren, - desire for that must be abandoned. And what is impermanent? Objects, brethren, are impermanent. Desire for them must be abandoned. Sounds, brethren, are impermanent. Desire for them must be abandoned. Scents, brethren, are impermanent. Desire for them must be abandoned. Savours, brethren, are impermanent. Desire for them must be abandoned. Tangibles, brethren, are impermanent. Desire for them must be abandoned. Mind-states, brethren, are impermanent. Desire for them must be abandoned. What is impermenent, brethren, - desire for that must be abandoned." § II Lust "What is impermenent, brethren, - lust for that must be abandoned. And what is impermanent? Objects, brethren, are impermanent. Lust for them must be abandoned. Sounds, brethren, are impermanent. Lust for them must be abandoned. Scents, brethren, are impermanent. Lust for them must be abandoned. Savours, brethren, are impermanent. Lust for them must be abandoned. Tangibles, brethren, are impermanent. Lust for them must be abandoned. Mind-states, brethren, are impermanent. Lust for them must be abandoned. What is impermenent, brethren, - lust for that must be abandoned." § III Desire and Lust "What is impermenent, brethren, - desire and lust for that must be abandoned. And what is impermanent? Objects, brethren, are impermanent. Desire and lust for that must be abandoned. Sounds, brethren, are impermanent. Desire and lust for that must be abandoned. Scents, brethren, are impermanent. Desire and lust for that must be abandoned. Savours, brethren, are impermanent. Desire and lust for that must be abandoned. Tangibles, brethren, are impermanent. Desire and lust for that must be abandoned. Mind-states, brethren, are impermanent. Desire and lust for that must be abandoned. What is impermenent, brethren, - desire and lust for that must be abandoned."

[s.4nt.org: sn35.171–sn35.173 repeat this frame — 3 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: § I Desire "What is Ill, brethren, - desire for that must be abandoned. And what is Ill? Objects, brethren, is Ill. Desire for them must be abandoned. Sounds, brethren, is Ill. Desire for them must be abandoned. Scents, brethren, is Ill. Desire for them must be abandoned. Savours, brethren, is Ill. Desire for them must be abandoned. Tangibles, brethren, is Ill. Desire for them must be abandoned. Mind-states, brethren, is Ill. Desire for them must be abandoned. What is Ill, brethren, - desire for that must be abandoned." § II Lust "What is Ill, brethren, - lust for that must be abandoned. And what is Ill? Objects, brethren, is Ill. Lust for them must be abandoned. Sounds, brethren, is Ill. Lust for them must be abandoned. Scents, brethren, is Ill. Lust for them must be abandoned. Savours, brethren, is Ill. Lust for them must be abandoned. Tangibles, brethren, is Ill. Lust for them must be abandoned. Mind-states, brethren, is Ill. Lust for them must be abandoned. What is Ill, brethren, - lust for that must be abandoned." § III Desire and Lust "What is Ill, brethren, - desire and lust for that must be abandoned. And what is Ill? Objects, brethren, is Ill. Desire and lust for that must be abandoned. Sounds, brethren, is Ill. Desire and lust for that must be abandoned. Scents, brethren, is Ill. Desire and lust for that must be abandoned. Savours, brethren, is Ill. Desire and lust for that must be abandoned. Tangibles, brethren, is Ill. Desire and lust for that must be abandoned. Mind-states, brethren, is Ill. Desire and lust for that must be abandoned. What is Ill, brethren, - desire and lust for that must be abandoned."

[s.4nt.org: sn35.174–sn35.176 repeat this frame — 3 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: § I Past The eye, brethren, is Ill, of the past. The ear, brethren, is Ill, of the past. The nose, brethren, is Ill, of the past. The tongue, brethren, is Ill, of the past. The body, brethren, is Ill, of the past. The mind, brethren, is Ill, of the past. So seeing, brethren, the well-taught Ariyan disciple is repelled by the eye, is repelled by objects, is repelled by eye-consciousness, is repelled by eye-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to eye-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the ear, is repelled by sounds, is repelled by ear-consciousness, is repelled by ear-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to ear-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the nose, is repelled by scents, is repelled by nose-consciousness, is repelled by nose-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to nose-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the tongue, is repelled by savours, is repelled by tongue-consciousness, is repelled by tongue-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to tongue-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the body, is repelled by things tactile, is repelled by body-consciousness, is repelled by body-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to body-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the mind, is repelled by mind-states, is repelled by mind-consciousness, is repelled by mind-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to mind-contact. Being repelled by these, he lusts not for them. Not lusting he is set free. In this freedom comes insight that it is a being free. Thus he realizes: 'Rebirth is destroyed, lived is the righteous life, done is the task. For life in these conditions there is no hereafter.'" § II Future The eye, brethren, is Ill, not yet come. The ear, brethren, is Ill, not yet come. The nose, brethren, is Ill, not yet come. The tongue, brethren, is Ill, not yet come. The body, brethren, is Ill, not yet come. The mind, brethren, is Ill, not yet come. So seeing, brethren, the well-taught Ariyan disciple is repelled by the eye, is repelled by objects, is repelled by eye-consciousness, is repelled by eye-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to eye-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the ear, is repelled by sounds, is repelled by ear-consciousness, is repelled by ear-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to ear-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the nose, is repelled by scents, is repelled by nose-consciousness, is repelled by nose-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to nose-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the tongue, is repelled by savours, is repelled by tongue-consciousness, is repelled by tongue-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to tongue-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the body, is repelled by things tactile, is repelled by body-consciousness, is repelled by body-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to body-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the mind, is repelled by mind-states, is repelled by mind-consciousness, is repelled by mind-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to mind-contact. Being repelled by these, he lusts not for them. Not lusting he is set free. In this freedom comes insight that it is a being free. Thus he realizes: 'Rebirth is destroyed, lived is the righteous life, done is the task. For life in these conditions there is no hereafter.'" § III Present The eye, brethren, is Ill, a thing of the present. The ear, brethren, is Ill, a thing of the present. The nose, brethren, is Ill, a thing of the present. The tongue, brethren, is Ill, a thing of the present. The body, brethren, is Ill, a thing of the present. The mind, brethren, is Ill, a thing of the present. So seeing, brethren, the well-taught Ariyan disciple is repelled by the eye, is repelled by objects, is repelled by eye-consciousness, is repelled by eye-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to eye-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the ear, is repelled by sounds, is repelled by ear-consciousness, is repelled by ear-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to ear-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the nose, is repelled by scents, is repelled by nose-consciousness, is repelled by nose-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to nose-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the tongue, is repelled by savours, is repelled by tongue-consciousness, is repelled by tongue-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to tongue-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the body, is repelled by things tactile, is repelled by body-consciousness, is repelled by body-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to body-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the mind, is repelled by mind-states, is repelled by mind-consciousness, is repelled by mind-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to mind-contact. Being repelled by these, he lusts not for them. Not lusting he is set free. In this freedom comes insight that it is a being free. Thus he realizes: 'Rebirth is destroyed, lived is the righteous life, done is the task. For life in these conditions there is no hereafter.'"

[s.4nt.org: sn35.177–sn35.179 repeat this frame — 3 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: § I Past Objects, brethren, are Ill, of the past. Sounds, brethren, are Ill, of the past. Scents, brethren, are Ill, of the past. Savours, brethren, are Ill, of the past. Tangibles, brethren, are Ill, of the past. Mind-states, brethren, are Ill, of the past. So seeing, brethren, the well-taught Ariyan disciple is repelled by the eye, is repelled by objects, is repelled by eye-consciousness, is repelled by eye-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to eye-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the ear, is repelled by sounds, is repelled by ear-consciousness, is repelled by ear-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to ear-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the nose, is repelled by scents, is repelled by nose-consciousness, is repelled by nose-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to nose-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the tongue, is repelled by savours, is repelled by tongue-consciousness, is repelled by tongue-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to tongue-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the body, is repelled by things tactile, is repelled by body-consciousness, is repelled by body-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to body-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the mind, is repelled by mind-states, is repelled by mind-consciousness, is repelled by mind-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to mind-contact. Being repelled by these, he lusts not for them. Not lusting he is set free. In this freedom comes insight that it is a being free. Thus he realizes: 'Rebirth is destroyed, lived is the righteous life, done is the task. For life in these conditions there is no hereafter.'" § II Future Objects, brethren, are Ill, of the future. Sounds, brethren, are Ill, of the future. Scents, brethren, are Ill, of the past. Savours, brethren, are Ill, of the future. Tangibles, brethren, are Ill, of the future. Mind-states, brethren, are Ill, of the future. So seeing, brethren, the well-taught Ariyan disciple is repelled by the eye, is repelled by objects, is repelled by eye-consciousness, is repelled by eye-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to eye-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the ear, is repelled by sounds, is repelled by ear-consciousness, is repelled by ear-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to ear-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the nose, is repelled by scents, is repelled by nose-consciousness, is repelled by nose-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to nose-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the tongue, is repelled by savours, is repelled by tongue-consciousness, is repelled by tongue-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to tongue-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the body, is repelled by things tactile, is repelled by body-consciousness, is repelled by body-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to body-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the mind, is repelled by mind-states, is repelled by mind-consciousness, is repelled by mind-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to mind-contact. Being repelled by these, he lusts not for them. Not lusting he is set free. In this freedom comes insight that it is a being free. Thus he realizes: 'Rebirth is destroyed, lived is the righteous life, done is the task. For life in these conditions there is no hereafter.'" § III Present Objects, brethren, are Ill, a thing of the present. Sounds, brethren, are Ill, a thing of the present. Scents, brethren, are Ill, a thing of the present. Savours, brethren, are Ill, a thing of the present. Tangibles, brethren, are Ill, a thing of the present. Mind-states, brethren, are Ill, a thing of the present. So seeing, brethren, the well-taught Ariyan disciple is repelled by the eye, is repelled by objects, is repelled by eye-consciousness, is repelled by eye-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to eye-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the ear, is repelled by sounds, is repelled by ear-consciousness, is repelled by ear-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to ear-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the nose, is repelled by scents, is repelled by nose-consciousness, is repelled by nose-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to nose-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the tongue, is repelled by savours, is repelled by tongue-consciousness, is repelled by tongue-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to tongue-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the body, is repelled by things tactile, is repelled by body-consciousness, is repelled by body-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to body-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the mind, is repelled by mind-states, is repelled by mind-consciousness, is repelled by mind-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to mind-contact. Being repelled by these, he lusts not for them. Not lusting he is set free. In this freedom comes insight that it is a being free. Thus he realizes: 'Rebirth is destroyed, lived is the righteous life, done is the task. For life in these conditions there is no hereafter.'"

[s.4nt.org: sn35.180–sn35.182 repeat this frame — 3 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: § I Past The eye, brethren, is Ill, of the past. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. The ear, brethren, is Ill, of the past. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. The nose, brethren, is Ill, of the past. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. The tongue, brethren, is Ill, of the past. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. The body, brethren, is Ill, of the past. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. The mind, brethren, is Ill, of the past. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. So seeing, brethren, the well-taught Ariyan disciple is repelled by the eye, is repelled by objects, is repelled by eye-consciousness, is repelled by eye-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to eye-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the ear, is repelled by sounds, is repelled by ear-consciousness, is repelled by ear-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to ear-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the nose, is repelled by scents, is repelled by nose-consciousness, is repelled by nose-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to nose-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the tongue, is repelled by savours, is repelled by tongue-consciousness, is repelled by tongue-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to tongue-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the body, is repelled by things tactile, is repelled by body-consciousness, is repelled by body-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to body-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the mind, is repelled by mind-states, is repelled by mind-consciousness, is repelled by mind-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to mind-contact. Being repelled by these, he lusts not for them. Not lusting he is set free. In this freedom comes insight that it is a being free. Thus he realizes: 'Rebirth is destroyed, lived is the righteous life, done is the task. For life in these conditions there is no hereafter.'" § II Future The eye, brethren, is Ill, not yet come. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. The ear, brethren, is Ill, not yet come. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. The nose, brethren, is Ill, not yet come. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. The tongue, brethren, is Ill, not yet come. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. The body, brethren, is Ill, not yet come. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. The mind, brethren, is Ill, not yet come. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. So seeing, brethren, the well-taught Ariyan disciple is repelled by the eye, is repelled by objects, is repelled by eye-consciousness, is repelled by eye-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to eye-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the ear, is repelled by sounds, is repelled by ear-consciousness, is repelled by ear-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to ear-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the nose, is repelled by scents, is repelled by nose-consciousness, is repelled by nose-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to nose-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the tongue, is repelled by savours, is repelled by tongue-consciousness, is repelled by tongue-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to tongue-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the body, is repelled by things tactile, is repelled by body-consciousness, is repelled by body-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to body-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the mind, is repelled by mind-states, is repelled by mind-consciousness, is repelled by mind-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to mind-contact. Being repelled by these, he lusts not for them. Not lusting he is set free. In this freedom comes insight that it is a being free. Thus he realizes: 'Rebirth is destroyed, lived is the righteous life, done is the task. For life in these conditions there is no hereafter.'" § III Present The eye, brethren, is Ill, a thing of the present. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. The ear, brethren, is Ill, a thing of the present. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. The nose, brethren, is Ill, a thing of the present. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. The tongue, brethren, is Ill, a thing of the present. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. The body, brethren, is Ill, a thing of the present. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. The mind, brethren, is Ill, a thing of the present. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. So seeing, brethren, the well-taught Ariyan disciple is repelled by the eye, is repelled by objects, is repelled by eye-consciousness, is repelled by eye-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to eye-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the ear, is repelled by sounds, is repelled by ear-consciousness, is repelled by ear-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to ear-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the nose, is repelled by scents, is repelled by nose-consciousness, is repelled by nose-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to nose-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the tongue, is repelled by savours, is repelled by tongue-consciousness, is repelled by tongue-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to tongue-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the body, is repelled by things tactile, is repelled by body-consciousness, is repelled by body-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to body-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the mind, is repelled by mind-states, is repelled by mind-consciousness, is repelled by mind-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to mind-contact. Being repelled by these, he lusts not for them. Not lusting he is set free. In this freedom comes insight that it is a being free. Thus he realizes: 'Rebirth is destroyed, lived is the righteous life, done is the task. For life in these conditions there is no hereafter.'"

[s.4nt.org: sn35.183–sn35.185 repeat this frame — 3 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: § I Past Objects, brethren, are Ill, of the past. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. Sounds, brethren, are Ill, of the past. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. Scents, brethren, are Ill, of the past. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. Savours, brethren, are Ill, of the past. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. Tangibles, brethren, are Ill, of the past. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. Mind-states, brethren, are Ill, of the past. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. So seeing, brethren, the well-taught Ariyan disciple is repelled by the eye, is repelled by objects, is repelled by eye-consciousness, is repelled by eye-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to eye-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the ear, is repelled by sounds, is repelled by ear-consciousness, is repelled by ear-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to ear-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the nose, is repelled by scents, is repelled by nose-consciousness, is repelled by nose-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to nose-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the tongue, is repelled by savours, is repelled by tongue-consciousness, is repelled by tongue-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to tongue-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the body, is repelled by things tactile, is repelled by body-consciousness, is repelled by body-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to body-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the mind, is repelled by mind-states, is repelled by mind-consciousness, is repelled by mind-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to mind-contact. Being repelled by these, he lusts not for them. Not lusting he is set free. In this freedom comes insight that it is a being free. Thus he realizes: 'Rebirth is destroyed, lived is the righteous life, done is the task. For life in these conditions there is no hereafter.'" § II Future Objects, brethren, are Ill, of the future. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. Sounds, brethren, are Ill, of the future. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. Scents, brethren, are Ill, of the past. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. Savours, brethren, are Ill, of the future. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. Tangibles, brethren, are Ill, of the future. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. Mind-states, brethren, are Ill, of the future. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. So seeing, brethren, the well-taught Ariyan disciple is repelled by the eye, is repelled by objects, is repelled by eye-consciousness, is repelled by eye-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to eye-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the ear, is repelled by sounds, is repelled by ear-consciousness, is repelled by ear-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to ear-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the nose, is repelled by scents, is repelled by nose-consciousness, is repelled by nose-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to nose-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the tongue, is repelled by savours, is repelled by tongue-consciousness, is repelled by tongue-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to tongue-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the body, is repelled by things tactile, is repelled by body-consciousness, is repelled by body-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to body-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the mind, is repelled by mind-states, is repelled by mind-consciousness, is repelled by mind-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to mind-contact. Being repelled by these, he lusts not for them. Not lusting he is set free. In this freedom comes insight that it is a being free. Thus he realizes: 'Rebirth is destroyed, lived is the righteous life, done is the task. For life in these conditions there is no hereafter.'" § III Present Objects, brethren, are Ill, a thing of the present. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. Sounds, brethren, are Ill, a thing of the present. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. Scents, brethren, are Ill, a thing of the present. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. Savours, brethren, are Ill, a thing of the present. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. Tangibles, brethren, are Ill, a thing of the present. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. Mind-states, brethren, are Ill, a thing of the present. What is Ill, that is without the self. Of what is without the self (one can say): 'That is not mine. That am I not. That is not my self.' So should it be viewed, as it really is, by right understanding. So seeing, brethren, the well-taught Ariyan disciple is repelled by the eye, is repelled by objects, is repelled by eye-consciousness, is repelled by eye-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to eye-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the ear, is repelled by sounds, is repelled by ear-consciousness, is repelled by ear-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to ear-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the nose, is repelled by scents, is repelled by nose-consciousness, is repelled by nose-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to nose-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the tongue, is repelled by savours, is repelled by tongue-consciousness, is repelled by tongue-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to tongue-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the body, is repelled by things tactile, is repelled by body-consciousness, is repelled by body-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to body-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the mind, is repelled by mind-states, is repelled by mind-consciousness, is repelled by mind-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to mind-contact. Being repelled by these, he lusts not for them. Not lusting he is set free. In this freedom comes insight that it is a being free. Thus he realizes: 'Rebirth is destroyed, lived is the righteous life, done is the task. For life in these conditions there is no hereafter.'"

Thus have I heard: The Exalted One was once staying near Sāvatthī. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: § I Impermanent Objects, brethren, are impermanent. Sounds, brethren, are impermanent. Scents, brethren, are impermanent. Savours, brethren, are impermanent. Tangibles, brethren, are impermanent. Mind-states, brethren, are impermanent. So seeing, brethren, the well-taught Ariyan disciple is repelled by the eye, is repelled by objects, is repelled by eye-consciousness, is repelled by eye-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to eye-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the ear, is repelled by sounds, is repelled by ear-consciousness, is repelled by ear-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to ear-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the nose, is repelled by scents, is repelled by nose-consciousness, is repelled by nose-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to nose-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the tongue, is repelled by savours, is repelled by tongue-consciousness, is repelled by tongue-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to tongue-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the body, is repelled by things tactile, is repelled by body-consciousness, is repelled by body-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to body-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the mind, is repelled by mind-states, is repelled by mind-consciousness, is repelled by mind-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to mind-contact. Being repelled by these, he lusts not for them. Not lusting he is set free. In this freedom comes insight that it is a being free. Thus he realizes: 'Rebirth is destroyed, lived is the righteous life, done is the task. For life in these conditions there is no hereafter.'" § II Ill Objects, brethren, are Ill. Sounds, brethren, are Ill. Scents, brethren, are Ill. Savours, brethren, are Ill. Tangibles, brethren, are Ill. Mind-states, brethren, are Ill. So seeing, brethren, the well-taught Ariyan disciple is repelled by the eye, is repelled by objects, is repelled by eye-consciousness, is repelled by eye-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to eye-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the ear, is repelled by sounds, is repelled by ear-consciousness, is repelled by ear-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to ear-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the nose, is repelled by scents, is repelled by nose-consciousness, is repelled by nose-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to nose-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the tongue, is repelled by savours, is repelled by tongue-consciousness, is repelled by tongue-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to tongue-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the body, is repelled by things tactile, is repelled by body-consciousness, is repelled by body-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to body-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the mind, is repelled by mind-states, is repelled by mind-consciousness, is repelled by mind-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to mind-contact. Being repelled by these, he lusts not for them. Not lusting he is set free. In this freedom comes insight that it is a being free. Thus he realizes: 'Rebirth is destroyed, lived is the righteous life, done is the task. For life in these conditions there is no hereafter.'" § III Without Self Objects, brethren, are without the self. Sounds, brethren, are without the self. Scents, brethren, are without the self. Savours, brethren, are without the self. Tangibles, brethren, are without the self. Mind-states, brethren, are without the self. So seeing, brethren, the well-taught Ariyan disciple is repelled by the eye, is repelled by objects, is repelled by eye-consciousness, is repelled by eye-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to eye-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the ear, is repelled by sounds, is repelled by ear-consciousness, is repelled by ear-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to ear-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the nose, is repelled by scents, is repelled by nose-consciousness, is repelled by nose-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to nose-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the tongue, is repelled by savours, is repelled by tongue-consciousness, is repelled by tongue-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to tongue-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the body, is repelled by things tactile, is repelled by body-consciousness, is repelled by body-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to body-contact. So seeing, brethren, the well-taught Ariyan disciple is repelled by the mind, is repelled by mind-states, is repelled by mind-consciousness, is repelled by mind-contact, is repelled by that weal or woe or neutral state experienced, which arises owing to mind-contact. Being repelled by these, he lusts not for them. Not lusting he is set free. In this freedom comes insight that it is a being free. Thus he realizes: 'Rebirth is destroyed, lived is the righteous life, done is the task. For life in these conditions there is no hereafter.'"

"Possessed of five things, Anuruddha, a woman, after death, when body breaks up, is reborn in the Waste, the Way of Woe, the Downfall, in Purgatory. What five? She is faithless, and she is shameless, and she is unscrupulous, and she is wrathful, and she is of weak wisdom. These are the five things possessed of which a woman, after death, when body breaks up, is reborn in the Waste, the Way of Woe, the Downfall, in Purgatory."

• [ ed1 ] Woodward has omitted the 'ands'.

"Possessed of five things, Anuruddha, a woman, after death, when body breaks up, is reborn in the Waste, the Way of Woe, the Downfall, in Purgatory. What five? She is faithless, and she is shameless, and she is unscrupulous, and she is grudging, and she is of weak wisdom. These are the five things possessed of which a woman, after death, when body breaks up, is reborn in the Waste, the Way of Woe, the Downfall, in Purgatory."

"Possessed of five things, Anuruddha, a woman, after death, when body breaks up, is reborn in the Waste, the Way of Woe, the Downfall, in Purgatory. What five? She is faithless, and she is shameless, and she is unscrupulous, and she is envious, and she is of weak wisdom. These are the five things possessed of which a woman, after death, when body breaks up, is reborn in the Waste, the Way of Woe, the Downfall, in Purgatory."

"Possessed of five things, Anuruddha, a woman, after death, when body breaks up, is reborn in the Waste, the Way of Woe, the Downfall, in Purgatory. What five? She is faithless, and she is shameless, and she is unscrupulous, and she is stingy, and she is of weak wisdom. These are the five things possessed of which a woman, after death, when body breaks up, is reborn in the Waste, the Way of Woe, the Downfall, in Purgatory."

"Possessed of five things, Anuruddha, a woman, after death, when body breaks up, is reborn in the Waste, the Way of Woe, the Downfall, in Purgatory. What five? She is faithless, and she is shameless, and she is unscrupulous, and she is an adulteress, and she is of weak wisdom. These are the five things possessed of which a woman, after death, when body breaks up, is reborn in the Waste, the Way of Woe, the Downfall, in Purgatory."

"Possessed of five things, Anuruddha, a woman, after death, when body breaks up, is reborn in the Waste, the Way of Woe, the Downfall, in Purgatory. What five? She is faithless, and she is shameless, and she is unscrupulous, and she is immoral, and she is of weak wisdom. These are the five things possessed of which a woman, after death, when body breaks up, is reborn in the Waste, the Way of Woe, the Downfall, in Purgatory."

"Possessed of five things, Anuruddha, a woman, after death, when body breaks up, is reborn in the Waste, the Way of Woe, the Downfall, in Purgatory. What five? She is faithless, and she is shameless, and she is unscrupulous, and she is of small knowledge, and she is of weak wisdom. These are the five things possessed of which a woman, after death, when body breaks up, is reborn in the Waste, the Way of Woe, the Downfall, in Purgatory."

"Possessed of five things, Anuruddha, a woman, after death, when body breaks up, is reborn in the Waste, the Way of Woe, the Downfall, in Purgatory. What five? She is faithless, and she is shameless, and she is unscrupulous, and she is indolent, and she is of weak wisdom. These are the five things possessed of which a woman, after death, when body breaks up, is reborn in the Waste, the Way of Woe, the Downfall, in Purgatory."

"Possessed of five things, Anuruddha, a woman, after death, when body breaks up, is reborn in the Waste, the Way of Woe, the Downfall, in Purgatory. What five? She is faithless, and she is shameless, and she is unscrupulous, and she is muddle-headed, and she is of weak wisdom. These are the five things possessed of which a woman, after death, when body breaks up, is reborn in the Waste, the Way of Woe, the Downfall, in Purgatory."

"Possessed of five things, Anuruddha, a woman, after death, when body breaks up, is reborn in the Waste, the Way of Woe, the Downfall, in Purgatory. What five? She takes life, and she takes what is not given, and she acts wrongly in sense-desixes, and she tells lies, and she indulges in fermented and distilled liquor, intoxicants causing sloth. These are the five things possessed of which a woman, after death, when body breaks up, is reborn in the Waste, the Way of Woe, the Downfall, in Purgatory."

Thus have I heard: Then the venerable Anuruddha came to visit the Exalted One on coming to him greeted him courteously, and after the exchange of greetings and compliments sat down at one side. Seated at one side he said to the Exalted One: - "Herein, lord, with clairvoyant eye, purified and superhuman, I behold womankind, when body breaks up, after death, being reborn in the Happy Lot, in the Heavenly World. Of what qualities possessed, lord, is womankind, when body breaks up, after death, reborn in the Happy Lot, in the Heavenly World?" "Possessed of five things, Anuruddha, womankind, when body breaks up, after death, is reborn in the Happy Lot, in the Heavenly World. What five? She is faithful, and she is modest, and she is scrupulous, and she is not wrathful, and she is rich in wisdom. These are the five things possessed of which, womankind, when body breaks up, after death, is reborn in the Happy Lot, in the Heavenly World." "Possessed of five things, Anuruddha, womankind, when body breaks up, after death, is reborn in the Happy Lot, in the Heavenly World. What five? She is faithful, and she is modest, and she is scrupulous, and she is not grudging, and she is rich in wisdom. These are the five things possessed of which, womankind, when body breaks up, after death, is reborn in the Happy Lot, in the Heavenly World." "Possessed of five things, Anuruddha, womankind, when body breaks up, after death, is reborn in the Happy Lot, in the Heavenly World. What five? She is faithful, and she is modest, and she is scrupulous, and she is not envious, and she is rich in wisdom. These are the five things possessed of which, womankind, when body breaks up, after death, is reborn in the Happy Lot, in the Heavenly World." "Possessed of five things, Anuruddha, womankind, when body breaks up, after death, is reborn in the Happy Lot, in the Heavenly World. What five? She is faithful, and she is modest, and she is scrupulous, and she is not stingy, and she is rich in wisdom. These are the five things possessed of which, womankind, when body breaks up, after death, is reborn in the Happy Lot, in the Heavenly World." "Possessed of five things, Anuruddha, womankind, when body breaks up, after death, is reborn in the Happy Lot, in the Heavenly World. What five? She is faithful, and she is modest, and she is scrupulous, and she is no adulteress, and she is rich in wisdom. These are the five things possessed of which, womankind, when body breaks up, after death, is reborn in the Happy Lot, in the Heavenly World." "Possessed of five things, Anuruddha, womankind, when body breaks up, after death, is reborn in the Happy Lot, in the Heavenly World. What five? She is faithful, and she is modest, and she is scrupulous, and she is moral, and she is rich in wisdom. These are the five things possessed of which, womankind, when body breaks up, after death, is reborn in the Happy Lot, in the Heavenly World." "Possessed of five things, Anuruddha, womankind, when body breaks up, after death, is reborn in the Happy Lot, in the Heavenly World. What five? She is faithful, and she is modest, and she is scrupulous, and she is of wide knowledge, and she is rich in wisdom. These are the five things possessed of which, womankind, when body breaks up, after death, is reborn in the Happy Lot, in the Heavenly World." "Possessed of five things, Anuruddha, womankind, when body breaks up, after death, is reborn in the Happy Lot, in the Heavenly World. What five? She is faithful, and she is modest, and she is scrupulous, and she is energetic, and she is rich in wisdom. These are the five things possessed of which, womankind, when body breaks up, after death, is reborn in the Happy Lot, in the Heavenly World." "Possessed of five things, Anuruddha, womankind, when body breaks up, after death, is reborn in the Happy Lot, in the Heavenly World. What five? She is faithful, and she is modest, and she is scrupulous, and she has her wits about her, and she is rich in wisdom. These are the five things possessed of which, womankind, when body breaks up, after death, is reborn in the Happy Lot, in the Heavenly World." "Possessed of five things, Anuruddha, womankind, when body breaks up, after death, is reborn in the Happy Lot, in the Heavenly World. What five? She abstains from taking life, and she abstains from taking what is not given, and she abstains from acting wrongly in sense-desixes, and she abstains from telling lies, and she abstains from indulgence in fermented and distilled liquor, intoxicants causing sloth. These are the five things possessed of which, womankind, when body breaks up, after death, is reborn in the Happy Lot, in the Heavenly World."

Thus have I heard: Once the venerable Sāriputta was staying among the Vajjī, at Ukkāvelā on the banks of the river Ganges. Then Sāmaṇḍaka, the Wanderer, came to visit the venerable Sāriputta, and on coming to him greeted him in friendly wise, and after the exchange of greetings and courtesies sat down at one side. So seated, the Wanderer Sāmaṇḍaka said this to the venerable Sāriputta: - "'Nibbāna, Nibbāna!' is the saying, friend Sāriputta. Pray, friend, what is Nibbāna?' "The destruction of lust, the destruction of hatred, the destruction of illusion, friend, is called Nibbāna." "But is there, friend, any path, any approach to the realization of this Nibbāna?" "There is such a path, friend, there is such an approach." "And what is that path, friend, what is that approach to the realization of this Nibbāna?" "It is this Ariyan Eightfold Path, friend, for the realization of Nibbāna, to wit: Right view, right aim, right speech, right action, right living, right effort, right mindfulness, right concentration. Such, friend, is this path, this approach to the realization of Nibbāna." "A goodly path, friend, a goodly approach to the realization of this Nibbāna and a proper occasion for earnestness too, friend!"

• [ 1 ] Reading Ukkāvelā for text's Ukkavelā. At S. v, 163 we have Ukkacelā, and both here and there MSS. are confused. The letters v and c in Sinhalese are easily mistaken. I would read -vela at both places. The Udāna Comy. (p. 322) on Ud. vi, 1, calls it Ukkāvelā, a village near Vesāli, the capital of the Vajjī Cf. Uruvelā, Vin. i, etc.
• [ 2 ] The Sinhalese texts and Comy. read Sāmañcakāni and Sāmaṇḍakāni, possibly a corruption for Sāmannakāni, son of a wanderer, at Brethren, 40. I cannot find other mention of him.

Thus have I heard: Once the venerable Sāriputta was staying among the Vajjī, at Ukkāvelā on the banks of the river Ganges. Then Sāmaṇḍaka, the Wanderer, came to visit the venerable Sāriputta, and on coming to him greeted him in friendly wise, and after the exchange of greetings and courtesies sat down at one side. So seated, the Wanderer Sāmaṇḍaka said this to the venerable Sāriputta: - "They say, 'Arahantship, Arahantship' friend Sāriputta. Pray, friend, what is Arahantship? "The destruction of lust, friend, the destruction of hatred, the destruction of illusion, - that is called Arahantship." "But is there, friend, any path, any approach to the realization of this Arahantship? "There is such a path, friend, there is such an approach." "And what is that path, friend, what is that approach to the realization of this Arahantship?" "It is this Ariyan Eightfold Path, friend, for the realization of Arahantship, to wit: Right view, right aim, right speech, right action, right living, right effort, right mindfulness, right concentration. Such, friend, is this path, this approach to the realization of Arahantship." "A goodly path, friend, a goodly approach to the realization of this Arahantship and a proper occasion for earnestness too, friend!"

Thus have I heard: Once the venerable Sāriputta was staying among the Vajjī, at Ukkāvelā on the banks of the river Ganges. Then Sāmaṇḍaka, the Wanderer, came to visit the venerable Sāriputta, and on coming to him greeted him in friendly wise, and after the exchange of greetings and courtesies sat down at one side. So seated, the Wanderer Sāmaṇḍaka said this to the venerable Sāriputta: - "Who, pray, friend Sāriputta, are Norm-preachers in the world, who are well-practised in the world, who are happy ones in the world?" "They, friend, who teach a Norm for abandoning lust in the world, for abandoning hatred in the world, for abandoning illusion in the world, they are Norm-preachers in the world. They, friend, who are practised in the abandoning of lust, in the abandoning of hatred in the abandoning of illusion, they are well practised in the world.|| || They, friend, whose lust is abandoned, cut off at the root, made like a palm-tree stump, made unable to grow again in the future, of a nature not to arise again; they whose hatred is abandoned, cut off at the root, made like a palm-tree stump, made unable to grow again in the future, of a nature not to arise again; they whose illusion is abandoned, cut off at the root, made like a palm-tree stump, made unable to grow again in the future, of a nature not to arise again - they, friend, are happy ones in the world."|| || "But, friend, is there any way, any approach to the abandoning of this lust, this hatred, this illusion?" "There is such a path, friend, there is such an approach." "And what is that path, friend, what is that approach to the abandoning of this lust, this hatred, this illusion?" "It is this Ariyan Eightfold Path, friend, for the abandoning of this lust, this hatred, this illusion to wit: Right view, right aim, right speech, right action, right living, right effort, right mindfulness, right concentration. Such, friend, is this path, this approach to the abandoning of this lust, this hatred, this illusion." "A goodly path, friend, a goodly approach to the abandoning of this lust, this hatred, this illusion and a proper occasion for earnestness too, friend!"

Thus have I heard: Once the venerable Sāriputta was staying among the Vajjī, at Ukkāvelā on the banks of the river Ganges. Then Sāmaṇḍaka, the Wanderer, came to visit the venerable Sāriputta, and on coming to him greeted him in friendly wise, and after the exchange of greetings and courtesies sat down at one side. So seated, the Wanderer Sāmaṇḍaka said this to the venerable Sāriputta: - "What is it, friend, for which the righteous life is lived under Gotama the recluse?" "For the comprehension of ill, friend, the righteous life is lived under Gotama the recluse." "But, friend, is there any way, any approach for the comprehension of this ill?" "There is such a path, friend, there is such an approach for the comprehension of this ill." "And what is that path, friend, what is that approach for the comprehension of this ill?" "It is this Ariyan Eightfold Path, friend, for the comprehension of this ill to wit: Right view, right aim, right speech, right action, right living, right effort, right mindfulness, right concentration. Such, friend, is this path, this approach for the comprehension of this ill." "A goodly path, friend, a goodly approach for the comprehension of this ill and a proper occasion for earnestness too, friend!"

Thus have I heard: Once the venerable Sāriputta was staying among the Vajjī, at Ukkāvelā on the banks of the river Ganges. Then Sāmaṇḍaka, the Wanderer, came to visit the venerable Sāriputta, and on coming to him greeted him in friendly wise, and after the exchange of greetings and courtesies sat down at one side. So seated, the Wanderer Sāmaṇḍaka said this to the venerable Sāriputta: - "'Won comfort, won comfort!' is the saying, friend Sāriputta. Pray how far has a man won comfort?" "In so far, friend, as one understands, as they really are, the arising and the ceasing, the satisfaction and the misery of, and the escape from, the sixfold sense-sphere, just so far, friend, has he won comfort." "But, friend, is there any way, any approach to the realization of this comfort?" "There is such a path, friend, there is such an approach to the realization of this comfort." "And what is that path, friend, what is that approach to the realization of this comfort?" "It is this Ariyan Eightfold Path, friend, to the realization of this comfort to wit: Right view, right aim, right speech, right action, right living, right effort, right mindfulness, right concentration. Such, friend, is this path, this approach to the realization of this comfort." "A goodly path, friend, a goodly approach to the realization of this comfort and a proper occasion for earnestness too, friend!"

Thus have I heard: Once the venerable Sāriputta was staying among the Vajjī, at Ukkāvelā on the banks of the river Ganges. Then Sāmaṇḍaka, the Wanderer, came to visit the venerable Sāriputta, and on coming to him greeted him in friendly wise, and after the exchange of greetings and courtesies sat down at one side. So seated, the Wanderer Sāmaṇḍaka said this to the venerable Sāriputta: - "'Supreme comfort, supreme comfort!' is the saying, friend Sāriputta. Pray how far has a man won supreme comfort?" "In so far, friend, as one understands, as they really are, the arising and the ceasing, the satisfaction and the misery of, and the escape from, the sixfold sense-sphere, just so far, friend, has he won supreme comfort." "But, friend, is there any way, any approach to the realization of this supreme comfort?" "There is such a path, friend, there is such an approach to the realization of this supreme comfort." "And what is that path, friend, what is that approach to the realization of this supreme comfort?" "It is this Ariyan Eightfold Path, friend, to the realization of this supreme comfort to wit: Right view, right aim, right speech, right action, right living, right effort, right mindfulness, right concentration. Such, friend, is this path, this approach to the realization of this supreme comfort." "A goodly path, friend, a goodly approach to the realization of this comfort and a proper occasion for earnestness too, friend!"

Thus have I heard: Once the venerable Sāriputta was staying among the Vajjī, at Ukkāvelā on the banks of the river Ganges. Then Sāmaṇḍaka, the Wanderer, came to visit the venerable Sāriputta, and on coming to him greeted him in friendly wise, and after the exchange of greetings and courtesies sat down at one side. So seated, the Wanderer Sāmaṇḍaka said this to the venerable Sāriputta: - "'Feeling, feeling!' is the saying, friend Sāriputta. Pray what is feeling?" "There are these three feelings, friend: pleasant feeling, painful feeling, neutral feeling. These are the three feelings." "But, friend, is there any way, any approach to the comprehension of these feelings?" "There is such a path, friend, there is such an approach to the comprehension of these feelings." "And what is that path, friend, what is that approach to the comprehension of these feelings?" "It is this Ariyan Eightfold Path, friend, to the comprehension of these feelings to wit: Right view, right aim, right speech, right action, right living, right effort, right mindfulness, right concentration. Such, friend, is this path, this approach to the comprehension of these feelings." "A goodly path, friend, a goodly approach to the comprehension of these feelings and a proper occasion for earnestness too, friend!"

Thus have I heard: Once the venerable Sāriputta was staying among the Vajjī, at Ukkāvelā on the banks of the river Ganges. Then Sāmaṇḍaka, the Wanderer, came to visit the venerable Sāriputta, and on coming to him greeted him in friendly wise, and after the exchange of greetings and courtesies sat down at one side. So seated, the Wanderer Sāmaṇḍaka said this to the venerable Sāriputta: - "'Āsava, āsava!' is the saying, friend Sāriputta. Pray what is āsava?" "There are these three āsavas, friend: sensuality, becoming, ignorance. These are the three āsavas,." "But, friend, is there any way, any approach to the abandoning of these āsavas,?" "There is such a path, friend, there is such an approach to the abandoning of these āsavas,." "And what is that path, friend, what is that approach to the abandoning of these āsavas,?" "It is this Ariyan Eightfold Path, friend, to the abandoning of these āsavas, to wit: Right view, right aim, right speech, right action, right living, right effort, right mindfulness, right concentration. Such, friend, is this path, this approach to the abandoning of these āsavas,." "A goodly path, friend, a goodly approach to the abandoning of these āsavas, and a proper occasion for earnestness too, friend!"

Thus have I heard: Once the venerable Sāriputta was staying among the Vajjī, at Ukkāvelā on the banks of the river Ganges. Then Sāmaṇḍaka, the Wanderer, came to visit the venerable Sāriputta, and on coming to him greeted him in friendly wise, and after the exchange of greetings and courtesies sat down at one side. So seated, the Wanderer Sāmaṇḍaka said this to the venerable Sāriputta: - "'Ignorance, ignorance!' is the saying, friend Sāriputta. Pray what is ignorance?" "Not understanding about ill, friend, not understanding about the arising of ill, not understanding about the ceasing of ill, not understanding about the way leading to the ceasing of ill, - this, friend, is called 'ignorance.'" "But, friend, is there any way, any approach to the abandoning of this ill?" "There is such a path, friend, there is such an approach to the abandoning of this ill." "And what is that path, friend, what is that approach to the abandoning of this ill?" "It is this Ariyan Eightfold Path, friend, to the abandoning of this ill to wit: Right view, right aim, right speech, right action, right living, right effort, right mindfulness, right concentration. Such, friend, is this path, this approach to the abandoning of this ill." "A goodly path, friend, a goodly approach to the abandoning of this ill and a proper occasion for earnestness too, friend!"

Thus have I heard: Once the venerable Sāriputta was staying among the Vajjī, at Ukkāvelā on the banks of the river Ganges. Then Sāmaṇḍaka, the Wanderer, came to visit the venerable Sāriputta, and on coming to him greeted him in friendly wise, and after the exchange of greetings and courtesies sat down at one side. So seated, the Wanderer Sāmaṇḍaka said this to the venerable Sāriputta: - "'Craving, craving!' is the saying, friend Sāriputta. Pray what is craving?" "There are these three cravings, friend: the craving for sense delight, the craving for becoming, the craving for not-becoming. These are the three cravings." "But, friend, is there any way, any approach to the abandoning of these cravings?" "There is such a path, friend, there is such an approach to the abandoning of these cravings." "And what is that path, friend, what is that approach to the abandoning of these cravings?" "It is this Ariyan Eightfold Path, friend, to the abandoning of these cravings to wit: Right view, right aim, right speech, right action, right living, right effort, right mindfulness, right concentration. Such, friend, is this path, this approach to the abandoning of these cravings." "A goodly path, friend, a goodly approach to the abandoning of these cravings and a proper occasion for earnestness too, friend!"

Thus have I heard: Once the venerable Sāriputta was staying among the Vajjī, at Ukkāvelā on the banks of the river Ganges. Then Sāmaṇḍaka, the Wanderer, came to visit the venerable Sāriputta, and on coming to him greeted him in friendly wise, and after the exchange of greetings and courtesies sat down at one side. So seated, the Wanderer Sāmaṇḍaka said this to the venerable Sāriputta: - "'The flood, the flood!' is the saying, friend Sāriputta. Pray what is 'the flood'?" "There are these four floods, friend: the flood of sensuality, the flood of becoming, the flood of opinion, the flood of ignorance. These are the three floods." "But, friend, is there any way, any approach to the abandoning of these floods?" "There is such a path, friend, there is such an approach to the abandoning of these floods." "And what is that path, friend, what is that approach to the abandoning of these floods?" "It is this Ariyan Eightfold Path, friend, to the abandoning of these floods to wit: Right view, right aim, right speech, right action, right living, right effort, right mindfulness, right concentration. Such, friend, is this path, this approach to the abandoning of these floods." "A goodly path, friend, a goodly approach to the abandoning of these floods and a proper occasion for earnestness too, friend!"

Thus have I heard: Once the venerable Sāriputta was staying among the Vajjī, at Ukkāvelā on the banks of the river Ganges. Then Sāmaṇḍaka, the Wanderer, came to visit the venerable Sāriputta, and on coming to him greeted him in friendly wise, and after the exchange of greetings and courtesies sat down at one side. So seated, the Wanderer Sāmaṇḍaka said this to the venerable Sāriputta: - "'Grasping, grasping!' is the saying, friend Sāriputta. Pray what is grasping?" "There are these four graspings, friend: the grasping after sensuality, the grasping after opinion, the grasping after rule and ritual, the grasping after theory of self. These are the four graspings." "But, friend, is there any way, any approach to the abandoning of these graspings?" "There is such a path, friend, there is such an approach to the abandoning of these graspings." "And what is that path, friend, what is that approach to the abandoning of these graspings?" "It is this Ariyan Eightfold Path, friend, to the abandoning of these graspings to wit: Right view, right aim, right speech, right action, right living, right effort, right mindfulness, right concentration. Such, friend, is this path, this approach to the abandoning of these graspings." "A goodly path, friend, a goodly approach to the abandoning of these graspings and a proper occasion for earnestness too, friend!"

Thus have I heard: Once the venerable Sāriputta was staying among the Vajjī, at Ukkāvelā on the banks of the river Ganges. Then Sāmaṇḍaka, the Wanderer, came to visit the venerable Sāriputta, and on coming to him greeted him in friendly wise, and after the exchange of greetings and courtesies sat down at one side. So seated, the Wanderer Sāmaṇḍaka said this to the venerable Sāriputta: - "'Becoming, becoming!' is the saying, friend Sāriputta. Pray what is becoming?" "There are these three becomings, friend: becoming in the world of sense, becoming in the heaven-world of form, and becoming in the heaven-world that is formless. These are the three becomings." "But, friend, is there any way, any approach to the abandoning of these becomings?" "There is such a path, friend, there is such an approach to the abandoning of these becomings." "And what is that path, friend, what is that approach to the abandoning of these becomings?" "It is this Ariyan Eightfold Path, friend, to the abandoning of these becomings to wit: Right view, right aim, right speech, right action, right living, right effort, right mindfulness, right concentration. Such, friend, is this path, this approach to the abandoning of these becomings." "A goodly path, friend, a goodly approach to the abandoning of these becomings and a proper occasion for earnestness too, friend!"

Thus have I heard: Once the venerable Sāriputta was staying among the Vajjī, at Ukkāvelā on the banks of the river Ganges. Then Sāmaṇḍaka, the Wanderer, came to visit the venerable Sāriputta, and on coming to him greeted him in friendly wise, and after the exchange of greetings and courtesies sat down at one side. So seated, the Wanderer Sāmaṇḍaka said this to the venerable Sāriputta: - "'Suffering, suffering!' is the saying, friend Sāriputta. Pray what is suffering?" "There are these three forms of suffering, friend: the sort of suffering caused by pain, the sort caused by the activities, the sort caused by the changeable nature of things. These are the three sorts of suffering." "But, friend, is there any way, any approach to the comprehension of these forms of suffering?" "There is such a path, friend, there is such an approach to the comprehension of these forms of suffering." "And what is that path, friend, what is that approach to the comprehension of these forms of suffering?" "It is this Ariyan Eightfold Path, friend, to the comprehension of these forms of suffering to wit: Right view, right aim, right speech, right action, right living, right effort, right mindfulness, right concentration. Such, friend, is this path, this approach to the comprehension of these forms of suffering." "A goodly path, friend, a goodly approach to the comprehension of these forms of suffering and a proper occasion for earnestness too, friend!"

Thus have I heard: Once the venerable Sāriputta was staying among the Vajjī, at Ukkāvelā on the banks of the river Ganges. Then Sāmaṇḍaka, the Wanderer, came to visit the venerable Sāriputta, and on coming to him greeted him in friendly wise, and after the exchange of greetings and courtesies sat down at one side. So seated, the Wanderer Sāmaṇḍaka said this to the venerable Sāriputta: - "'Person-pack, person-pack!' is the saying, friend Sāriputta. Pray what is the person-pack?" "These five factors of grasping, friend, were called 'person-pack' by the Exalted One, to wit: the factor of grasping body, that of grasping feeling, that of grasping perception, that of grasping the activities, and the factor of grasping consciousness. These five factors of grasping, friend, were called 'person-pack' by the Exalted One." "But, friend, is there any way, any approach to the comprehension of this person-pack?" "There is such a path, friend, there is such an approach to the comprehension of this person-pack." "And what is that path, friend, what is that approach to the comprehension of this person-pack?" "It is this Ariyan Eightfold Path, friend, to the comprehension of this person-pack to wit: Right view, right aim, right speech, right action, right living, right effort, right mindfulness, right concentration. Such, friend, is this path, this approach to the comprehension of this person-pack." "A goodly path, friend, a goodly approach to the comprehension of this person-pack and a proper occasion for earnestness too, friend!"

Thus have I heard: The Exalted One was once staying near Sāvatthī. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Mindfulness relating to body. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I taught ye what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Calm. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Insight. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Concentration together with thought directed and sustained. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Concentration without directed thought, but with thought sustained only. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Concentration without thought either directed or sustained. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Concentration that is empty. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Concentration that is signless. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Concentration that is aimless. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother abides contemplating body in body, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother abides contemplating feeling in feeling, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother abides contemplating mind in mind, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother abides contemplating mind-states in mind-states, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother originates desire that evil, unprofitable states not yet arisen shall not arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother originates desire that evil, unprofitable states that have arisen shall be abandoned. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother originates desire that good, profitable states not yet arisen shall arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother originates desire that good, profitable states that have arisen shall be established, shall not be confused, shall be made better, grow to increase, be practised and fulfilled. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with desire. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with energy. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with idea. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with investigation. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother practises the faculty of faith, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother practises the faculty of energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother practises the faculty of mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother practises the faculty of concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother practises the faculty of wisdom, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother practises the power of faith, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother practises the power of energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother practises the power of mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother practises the power of concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother practises the power of wisdom, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother practises the factor of wisdom which is mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother practises the factor of wisdom which is investigation of the Norm, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother practises the factor of wisdom which is energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother practises the factor of wisdom which is zest, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother practises the factor of wisdom which is calm, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother practises the factor of wisdom which is concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother practises the factor of wisdom which is disinterestedness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother practises right view, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother practises right aim, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother practises right speech, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother practises right action, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother practises right living, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother practises right effort, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother practises right mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, what is free from the āsavas and the path that goes to what is free from the āsavas. Do ye listen to it. And what, Brethren, is what is free from the āsavas? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called what is free from the āsavas. And what, Brethren, is the path that goes to what is free from the āsavas? Herein, Brethren, a brother practises right concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to what is free from the āsavas.' Thus, Brethren, have I shown you what is free from the āsavas. Thus have I taught ye the way that goes to what is free from the āsavas. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you."

• [ 1 ] 'The four.' Comy.

Thus have I heard: The Exalted One was once staying near Sāvatthī. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Mindfulness relating to body. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I taught ye the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Calm. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Insight. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Concentration together with thought directed and sustained. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Concentration without directed thought, but with thought sustained only. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Concentration without thought either directed or sustained. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Concentration that is empty. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Concentration that is signless. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Concentration that is aimless. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother abides contemplating body in body, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother abides contemplating feeling in feeling, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother abides contemplating mind in mind, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother abides contemplating mind-states in mind-states, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother originates desire that evil, unprofitable states not yet arisen shall not arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother originates desire that evil, unprofitable states that have arisen shall be abandoned. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother originates desire that good, profitable states not yet arisen shall arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother originates desire that good, profitable states that have arisen shall be established, shall not be confused, shall be made better, grow to increase, be practised and fulfilled. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with desire. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with energy. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with idea. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with investigation. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother practises the faculty of faith, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother practises the faculty of energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother practises the faculty of mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother practises the faculty of concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother practises the faculty of wisdom, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother practises the power of faith, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother practises the power of energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother practises the power of mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother practises the power of concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother practises the power of wisdom, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother practises the factor of wisdom which is mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother practises the factor of wisdom which is investigation of the Norm, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother practises the factor of wisdom which is energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother practises the factor of wisdom which is zest, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother practises the factor of wisdom which is calm, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother practises the factor of wisdom which is concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother practises the factor of wisdom which is disinterestedness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother practises right view, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother practises right aim, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother practises right speech, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother practises right action, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother practises right living, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother practises right effort, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother practises right mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the truth and the path that goes to the truth. Do ye listen to it. And what, Brethren, is the truth? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the truth. And what, Brethren, is the path that goes to the truth? Herein, Brethren, a brother practises right concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the truth.' Thus, Brethren, have I shown you the truth. Thus have I taught ye the way that goes to the truth. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you."

• [ 1 ] 'The transcendental,' lokuttara. Comy.

Thus have I heard: The Exalted One was once staying near Sāvatthī. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Mindfulness relating to body. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I taught ye the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Calm. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Insight. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Concentration together with thought directed and sustained. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Concentration without directed thought, but with thought sustained only. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Concentration without thought either directed or sustained. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Concentration that is empty. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Concentration that is signless. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Concentration that is aimless. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother abides contemplating body in body, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother abides contemplating feeling in feeling, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother abides contemplating mind in mind, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother abides contemplating mind-states in mind-states, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother originates desire that evil, unprofitable states not yet arisen shall not arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother originates desire that evil, unprofitable states that have arisen shall be abandoned. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother originates desire that good, profitable states not yet arisen shall arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother originates desire that good, profitable states that have arisen shall be established, shall not be confused, shall be made better, grow to increase, be practised and fulfilled. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with desire. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with energy. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with idea. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with investigation. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother practises the faculty of faith, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother practises the faculty of energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother practises the faculty of mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother practises the faculty of concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother practises the faculty of wisdom, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother practises the power of faith, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother practises the power of energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother practises the power of mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother practises the power of concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother practises the power of wisdom, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother practises the factor of wisdom which is mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother practises the factor of wisdom which is investigation of the Norm, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother practises the factor of wisdom which is energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother practises the factor of wisdom which is zest, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother practises the factor of wisdom which is calm, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother practises the factor of wisdom which is concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother practises the factor of wisdom which is disinterestedness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother practises right view, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother practises right aim, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother practises right speech, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother practises right action, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother practises right living, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother practises right effort, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother practises right mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the further shore and the path that goes to the further shore. Do ye listen to it. And what, Brethren, is the further shore? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the further shore. And what, Brethren, is the path that goes to the further shore? Herein, Brethren, a brother practises right concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the further shore.' Thus, Brethren, have I shown you the further shore. Thus have I taught ye the way that goes to the further shore. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you."

• [ 1 ] Pāraṇ, 'beyond the round (of rebirth).' Comy.

[s.4nt.org: sn43.17–sn43.28 repeat this frame — 12 suttas condensed to this one.]

Thus have I heard: The Exalted One was once staying near Sāvatthī. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Mindfulness relating to body. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I taught ye the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Calm. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Insight. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Concentration together with thought directed and sustained. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Concentration without directed thought, but with thought sustained only. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Concentration without thought either directed or sustained. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Concentration that is empty. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Concentration that is signless. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Concentration that is aimless. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother abides contemplating body in body, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother abides contemplating feeling in feeling, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother abides contemplating mind in mind, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother abides contemplating mind-states in mind-states, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother originates desire that evil, unprofitable states not yet arisen shall not arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother originates desire that evil, unprofitable states that have arisen shall be abandoned. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother originates desire that good, profitable states not yet arisen shall arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother originates desire that good, profitable states that have arisen shall be established, shall not be confused, shall be made better, grow to increase, be practised and fulfilled. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with desire. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with energy. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with idea. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with investigation. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother practises the faculty of faith, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother practises the faculty of energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother practises the faculty of mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother practises the faculty of concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother practises the faculty of wisdom, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother practises the power of faith, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother practises the power of energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother practises the power of mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother practises the power of concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother practises the power of wisdom, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother practises the factor of wisdom which is mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother practises the factor of wisdom which is investigation of the Norm, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother practises the factor of wisdom which is energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother practises the factor of wisdom which is zest, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother practises the factor of wisdom which is calm, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother practises the factor of wisdom which is concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother practises the factor of wisdom which is disinterestedness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother practises right view, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother practises right aim, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother practises right speech, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother practises right action, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother practises right living, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother practises right effort, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother practises right mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the subtle and the path that goes to the subtle. Do ye listen to it. And what, Brethren, is the subtle? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the subtle. And what, Brethren, is the path that goes to the subtle? Herein, Brethren, a brother practises right concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the subtle.' Thus, Brethren, have I shown you the subtle. Thus have I taught ye the way that goes to the subtle. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you."

Thus have I heard: The Exalted One was once staying near Sāvatthī. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Mindfulness relating to body. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I taught ye the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Calm. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Insight. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Concentration together with thought directed and sustained. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Concentration without directed thought, but with thought sustained only. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Concentration without thought either directed or sustained. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Concentration that is empty. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Concentration that is signless. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Concentration that is aimless. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother abides contemplating body in body, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother abides contemplating feeling in feeling, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother abides contemplating mind in mind, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother abides contemplating mind-states in mind-states, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother originates desire that evil, unprofitable states not yet arisen shall not arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother originates desire that evil, unprofitable states that have arisen shall be abandoned. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother originates desire that good, profitable states not yet arisen shall arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother originates desire that good, profitable states that have arisen shall be established, shall not be confused, shall be made better, grow to increase, be practised and fulfilled. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with desire. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with energy. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with idea. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with investigation. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother practises the faculty of faith, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother practises the faculty of energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother practises the faculty of mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother practises the faculty of concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother practises the faculty of wisdom, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother practises the power of faith, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother practises the power of energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother practises the power of mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother practises the power of concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother practises the power of wisdom, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother practises the factor of wisdom which is mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother practises the factor of wisdom which is investigation of the Norm, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother practises the factor of wisdom which is energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother practises the factor of wisdom which is zest, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother practises the factor of wisdom which is calm, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother practises the factor of wisdom which is concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother practises the factor of wisdom which is disinterestedness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother practises right view, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother practises right aim, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother practises right speech, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother practises right action, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother practises right living, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother practises right effort, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother practises right mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the destruction of craving and the path that goes to the destruction of craving. Do ye listen to it. And what, Brethren, is the destruction of craving? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the destruction of craving. And what, Brethren, is the path that goes to the destruction of craving? Herein, Brethren, a brother practises right concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the destruction of craving.' Thus, Brethren, have I shown you the destruction of craving. Thus have I taught ye the way that goes to the destruction of craving. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you."

Thus have I heard: The Exalted One was once staying near Sāvatthī. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Mindfulness relating to body. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I taught ye the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Calm. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Insight. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Concentration together with thought directed and sustained. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Concentration without directed thought, but with thought sustained only. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Concentration without thought either directed or sustained. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Concentration that is empty. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Concentration that is signless. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Concentration that is aimless. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother abides contemplating body in body, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother abides contemplating feeling in feeling, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother abides contemplating mind in mind, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother abides contemplating mind-states in mind-states, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother originates desire that evil, unprofitable states not yet arisen shall not arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother originates desire that evil, unprofitable states that have arisen shall be abandoned. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother originates desire that good, profitable states not yet arisen shall arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother originates desire that good, profitable states that have arisen shall be established, shall not be confused, shall be made better, grow to increase, be practised and fulfilled. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with desire. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with energy. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with idea. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with investigation. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother practises the faculty of faith, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother practises the faculty of energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother practises the faculty of mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother practises the faculty of concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother practises the faculty of wisdom, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother practises the power of faith, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother practises the power of energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother practises the power of mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother practises the power of concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother practises the power of wisdom, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother practises the factor of wisdom which is mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother practises the factor of wisdom which is investigation of the Norm, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother practises the factor of wisdom which is energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother practises the factor of wisdom which is zest, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother practises the factor of wisdom which is calm, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother practises the factor of wisdom which is concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother practises the factor of wisdom which is disinterestedness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother practises right view, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother practises right aim, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother practises right speech, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother practises right action, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother practises right living, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother practises right effort, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother practises right mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the wonderful and the path that goes to the wonderful. Do ye listen to it. And what, Brethren, is the wonderful? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the wonderful. And what, Brethren, is the path that goes to the wonderful? Herein, Brethren, a brother practises right concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the wonderful.' Thus, Brethren, have I shown you the wonderful. Thus have I taught ye the way that goes to the wonderful. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you."

Thus have I heard: The Exalted One was once staying near Sāvatthī. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Mindfulness relating to body. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I taught ye the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Calm. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Insight. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Concentration together with thought directed and sustained. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Concentration without directed thought, but with thought sustained only. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Concentration without thought either directed or sustained. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Concentration that is empty. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Concentration that is signless. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Concentration that is aimless. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother abides contemplating body in body, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother abides contemplating feeling in feeling, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother abides contemplating mind in mind, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother abides contemplating mind-states in mind-states, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother originates desire that evil, unprofitable states not yet arisen shall not arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother originates desire that evil, unprofitable states that have arisen shall be abandoned. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother originates desire that good, profitable states not yet arisen shall arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother originates desire that good, profitable states that have arisen shall be established, shall not be confused, shall be made better, grow to increase, be practised and fulfilled. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with desire. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with energy. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with idea. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with investigation. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother practises the faculty of faith, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother practises the faculty of energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother practises the faculty of mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother practises the faculty of concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother practises the faculty of wisdom, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother practises the power of faith, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother practises the power of energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother practises the power of mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother practises the power of concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother practises the power of wisdom, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother practises the factor of wisdom which is mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother practises the factor of wisdom which is investigation of the Norm, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother practises the factor of wisdom which is energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother practises the factor of wisdom which is zest, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother practises the factor of wisdom which is calm, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother practises the factor of wisdom which is concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother practises the factor of wisdom which is disinterestedness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother practises right view, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother practises right aim, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother practises right speech, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother practises right action, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother practises right living, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother practises right effort, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother practises right mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the marvelous and the path that goes to the marvelous. Do ye listen to it. And what, Brethren, is the marvelous? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the marvelous. And what, Brethren, is the path that goes to the marvelous? Herein, Brethren, a brother practises right concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the marvelous.' Thus, Brethren, have I shown you the marvelous. Thus have I taught ye the way that goes to the marvelous. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you."

Thus have I heard: The Exalted One was once staying near Sāvatthī. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Mindfulness relating to body. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I taught ye the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Calm. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Insight. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Concentration together with thought directed and sustained. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Concentration without directed thought, but with thought sustained only. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Concentration without thought either directed or sustained. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Concentration that is empty. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Concentration that is signless. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Concentration that is aimless. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother abides contemplating body in body, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother abides contemplating feeling in feeling, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother abides contemplating mind in mind, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother abides contemplating mind-states in mind-states, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother originates desire that evil, unprofitable states not yet arisen shall not arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother originates desire that evil, unprofitable states that have arisen shall be abandoned. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother originates desire that good, profitable states not yet arisen shall arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother originates desire that good, profitable states that have arisen shall be established, shall not be confused, shall be made better, grow to increase, be practised and fulfilled. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with desire. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with energy. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with idea. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with investigation. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother practises the faculty of faith, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother practises the faculty of energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother practises the faculty of mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother practises the faculty of concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother practises the faculty of wisdom, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother practises the power of faith, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother practises the power of energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother practises the power of mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother practises the power of concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother practises the power of wisdom, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother practises the factor of wisdom which is mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother practises the factor of wisdom which is investigation of the Norm, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother practises the factor of wisdom which is energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother practises the factor of wisdom which is zest, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother practises the factor of wisdom which is calm, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother practises the factor of wisdom which is concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother practises the factor of wisdom which is disinterestedness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother practises right view, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother practises right aim, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother practises right speech, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother practises right action, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother practises right living, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother practises right effort, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother practises right mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the free from ill and the path that goes to the free from ill. Do ye listen to it. And what, Brethren, is the free from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the free from ill. And what, Brethren, is the path that goes to the free from ill? Herein, Brethren, a brother practises right concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the free from ill.' Thus, Brethren, have I shown you the free from ill. Thus have I taught ye the way that goes to the free from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you."

Thus have I heard: The Exalted One was once staying near Sāvatthī. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Mindfulness relating to body. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I taught ye the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Calm. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Insight. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Concentration together with thought directed and sustained. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Concentration without directed thought, but with thought sustained only. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Concentration without thought either directed or sustained. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Concentration that is empty. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Concentration that is signless. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Concentration that is aimless. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother abides contemplating body in body, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother abides contemplating feeling in feeling, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother abides contemplating mind in mind, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother abides contemplating mind-states in mind-states, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother originates desire that evil, unprofitable states not yet arisen shall not arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother originates desire that evil, unprofitable states that have arisen shall be abandoned. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother originates desire that good, profitable states not yet arisen shall arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother originates desire that good, profitable states that have arisen shall be established, shall not be confused, shall be made better, grow to increase, be practised and fulfilled. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with desire. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with energy. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with idea. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with investigation. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother practises the faculty of faith, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother practises the faculty of energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother practises the faculty of mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother practises the faculty of concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother practises the faculty of wisdom, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother practises the power of faith, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother practises the power of energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother practises the power of mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother practises the power of concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother practises the power of wisdom, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother practises the factor of wisdom which is mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother practises the factor of wisdom which is investigation of the Norm, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother practises the factor of wisdom which is energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother practises the factor of wisdom which is zest, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother practises the factor of wisdom which is calm, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother practises the factor of wisdom which is concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother practises the factor of wisdom which is disinterestedness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother practises right view, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother practises right aim, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother practises right speech, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother practises right action, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother practises right living, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother practises right effort, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother practises right mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the state of freedom from ill and the path that goes to the state of freedom from ill. Do ye listen to it. And what, Brethren, is the state of freedom from ill? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the state of freedom from ill. And what, Brethren, is the path that goes to the state of freedom from ill? Herein, Brethren, a brother practises right concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the state of freedom from ill.' Thus, Brethren, have I shown you the state of freedom from ill. Thus have I taught ye the way that goes to the state of freedom from ill. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you."

Thus have I heard: The Exalted One was once staying near Sāvatthī. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Mindfulness relating to body. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I taught ye Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Calm. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Insight. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Concentration together with thought directed and sustained. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Concentration without directed thought, but with thought sustained only. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Concentration without thought either directed or sustained. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Concentration that is empty. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Concentration that is signless. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Concentration that is aimless. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother abides contemplating body in body, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother abides contemplating feeling in feeling, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother abides contemplating mind in mind, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother abides contemplating mind-states in mind-states, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother originates desire that evil, unprofitable states not yet arisen shall not arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother originates desire that evil, unprofitable states that have arisen shall be abandoned. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother originates desire that good, profitable states not yet arisen shall arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother originates desire that good, profitable states that have arisen shall be established, shall not be confused, shall be made better, grow to increase, be practised and fulfilled. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with desire. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with energy. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with idea. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with investigation. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother practises the faculty of faith, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother practises the faculty of energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother practises the faculty of mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother practises the faculty of concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother practises the faculty of wisdom, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother practises the power of faith, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother practises the power of energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother practises the power of mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother practises the power of concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother practises the power of wisdom, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother practises the factor of wisdom which is mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother practises the factor of wisdom which is investigation of the Norm, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother practises the factor of wisdom which is energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother practises the factor of wisdom which is zest, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother practises the factor of wisdom which is calm, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother practises the factor of wisdom which is concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother practises the factor of wisdom which is disinterestedness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother practises right view, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother practises right aim, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother practises right speech, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother practises right action, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother practises right living, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother practises right effort, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother practises right mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, Nibbāna and the path that goes to Nibbāna. Do ye listen to it. And what, Brethren, is Nibbāna? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called Nibbāna. And what, Brethren, is the path that goes to Nibbāna? Herein, Brethren, a brother practises right concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to Nibbāna.' Thus, Brethren, have I shown you Nibbāna. Thus have I taught ye the way that goes to Nibbāna. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you."

Thus have I heard: The Exalted One was once staying near Sāvatthī. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Mindfulness relating to body. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I taught ye the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Calm. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Insight. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Concentration together with thought directed and sustained. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Concentration without directed thought, but with thought sustained only. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Concentration without thought either directed or sustained. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Concentration that is empty. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Concentration that is signless. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Concentration that is aimless. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother abides contemplating body in body, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother abides contemplating feeling in feeling, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother abides contemplating mind in mind, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother abides contemplating mind-states in mind-states, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother originates desire that evil, unprofitable states not yet arisen shall not arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother originates desire that evil, unprofitable states that have arisen shall be abandoned. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother originates desire that good, profitable states not yet arisen shall arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother originates desire that good, profitable states that have arisen shall be established, shall not be confused, shall be made better, grow to increase, be practised and fulfilled. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with desire. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with energy. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with idea. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with investigation. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother practises the faculty of faith, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother practises the faculty of energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother practises the faculty of mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother practises the faculty of concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother practises the faculty of wisdom, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother practises the power of faith, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother practises the power of energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother practises the power of mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother practises the power of concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother practises the power of wisdom, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother practises the factor of wisdom which is mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother practises the factor of wisdom which is investigation of the Norm, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother practises the factor of wisdom which is energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother practises the factor of wisdom which is zest, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother practises the factor of wisdom which is calm, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother practises the factor of wisdom which is concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother practises the factor of wisdom which is disinterestedness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother practises right view, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother practises right aim, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother practises right speech, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother practises right action, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother practises right living, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother practises right effort, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother practises right mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the harmless and the path that goes to the harmless. Do ye listen to it. And what, Brethren, is the harmless? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the harmless. And what, Brethren, is the path that goes to the harmless? Herein, Brethren, a brother practises right concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the harmless.' Thus, Brethren, have I shown you the harmless. Thus have I taught ye the way that goes to the harmless. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you."

Thus have I heard: The Exalted One was once staying near Sāvatthī. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Mindfulness relating to body. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I taught ye dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Calm. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Insight. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Concentration together with thought directed and sustained. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Concentration without directed thought, but with thought sustained only. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Concentration without thought either directed or sustained. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Concentration that is empty. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Concentration that is signless. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Concentration that is aimless. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother abides contemplating body in body, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother abides contemplating feeling in feeling, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother abides contemplating mind in mind, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother abides contemplating mind-states in mind-states, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother originates desire that evil, unprofitable states not yet arisen shall not arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother originates desire that evil, unprofitable states that have arisen shall be abandoned. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother originates desire that good, profitable states not yet arisen shall arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother originates desire that good, profitable states that have arisen shall be established, shall not be confused, shall be made better, grow to increase, be practised and fulfilled. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with desire. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with energy. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with idea. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with investigation. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother practises the faculty of faith, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother practises the faculty of energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother practises the faculty of mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother practises the faculty of concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother practises the faculty of wisdom, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother practises the power of faith, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother practises the power of energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother practises the power of mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother practises the power of concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother practises the power of wisdom, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother practises the factor of wisdom which is mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother practises the factor of wisdom which is investigation of the Norm, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother practises the factor of wisdom which is energy, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother practises the factor of wisdom which is zest, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother practises the factor of wisdom which is calm, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother practises the factor of wisdom which is concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother practises the factor of wisdom which is disinterestedness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother practises right view, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother practises right aim, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother practises right speech, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother practises right action, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother practises right living, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother practises right effort, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother practises right mindfulness, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, dispassion and the path that goes to dispassion. Do ye listen to it. And what, Brethren, is dispassion? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called dispassion. And what, Brethren, is the path that goes to dispassion? Herein, Brethren, a brother practises right concentration, which is founded on singleness of heart, founded on dispassion, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to dispassion.' Thus, Brethren, have I shown you dispassion. Thus have I taught ye the way that goes to dispassion. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you."

Thus have I heard: The Exalted One was once staying near Sāvatthī. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Mindfulness relating to body. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I taught ye purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Calm. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Insight. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Concentration together with thought directed and sustained. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Concentration without directed thought, but with thought sustained only. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Concentration without thought either directed or sustained. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Concentration that is empty. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Concentration that is signless. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Concentration that is aimless. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother abides contemplating body in body, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother abides contemplating feeling in feeling, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother abides contemplating mind in mind, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother abides contemplating mind-states in mind-states, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother originates desire that evil, unprofitable states not yet arisen shall not arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother originates desire that evil, unprofitable states that have arisen shall be abandoned. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother originates desire that good, profitable states not yet arisen shall arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother originates desire that good, profitable states that have arisen shall be established, shall not be confused, shall be made better, grow to increase, be practised and fulfilled. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with desire. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with energy. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with idea. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with investigation. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother practises the faculty of faith, which is founded on singleness of heart, founded on purity, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother practises the faculty of energy, which is founded on singleness of heart, founded on purity, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother practises the faculty of mindfulness, which is founded on singleness of heart, founded on purity, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother practises the faculty of concentration, which is founded on singleness of heart, founded on purity, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother practises the faculty of wisdom, which is founded on singleness of heart, founded on purity, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother practises the power of faith, which is founded on singleness of heart, founded on purity, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother practises the power of energy, which is founded on singleness of heart, founded on purity, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother practises the power of mindfulness, which is founded on singleness of heart, founded on purity, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother practises the power of concentration, which is founded on singleness of heart, founded on purity, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother practises the power of wisdom, which is founded on singleness of heart, founded on purity, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother practises the factor of wisdom which is mindfulness, which is founded on singleness of heart, founded on purity, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother practises the factor of wisdom which is investigation of the Norm, which is founded on singleness of heart, founded on purity, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother practises the factor of wisdom which is energy, which is founded on singleness of heart, founded on purity, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother practises the factor of wisdom which is zest, which is founded on singleness of heart, founded on purity, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother practises the factor of wisdom which is calm, which is founded on singleness of heart, founded on purity, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother practises the factor of wisdom which is concentration, which is founded on singleness of heart, founded on purity, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother practises the factor of wisdom which is disinterestedness, which is founded on singleness of heart, founded on purity, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother practises right view, which is founded on singleness of heart, founded on purity, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother practises right aim, which is founded on singleness of heart, founded on purity, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother practises right speech, which is founded on singleness of heart, founded on purity, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother practises right action, which is founded on singleness of heart, founded on purity, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother practises right living, which is founded on singleness of heart, founded on purity, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother practises right effort, which is founded on singleness of heart, founded on purity, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother practises right mindfulness, which is founded on singleness of heart, founded on purity, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, purity and the path that goes to purity. Do ye listen to it. And what, Brethren, is purity? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called purity. And what, Brethren, is the path that goes to purity? Herein, Brethren, a brother practises right concentration, which is founded on singleness of heart, founded on purity, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to purity.' Thus, Brethren, have I shown you purity. Thus have I taught ye the way that goes to purity. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you."

Thus have I heard: The Exalted One was once staying near Sāvatthī. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Mindfulness relating to body. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I taught ye release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Calm. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Insight. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Concentration together with thought directed and sustained. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Concentration without directed thought, but with thought sustained only. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Concentration without thought either directed or sustained. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Concentration that is empty. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Concentration that is signless. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Concentration that is aimless. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother abides contemplating body in body, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother abides contemplating feeling in feeling, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother abides contemplating mind in mind, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother abides contemplating mind-states in mind-states, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother originates desire that evil, unprofitable states not yet arisen shall not arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother originates desire that evil, unprofitable states that have arisen shall be abandoned. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother originates desire that good, profitable states not yet arisen shall arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother originates desire that good, profitable states that have arisen shall be established, shall not be confused, shall be made better, grow to increase, be practised and fulfilled. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with desire. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with energy. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with idea. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with investigation. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother practises the faculty of faith, which is founded on singleness of heart, founded on release, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother practises the faculty of energy, which is founded on singleness of heart, founded on release, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother practises the faculty of mindfulness, which is founded on singleness of heart, founded on release, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother practises the faculty of concentration, which is founded on singleness of heart, founded on release, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother practises the faculty of wisdom, which is founded on singleness of heart, founded on release, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother practises the power of faith, which is founded on singleness of heart, founded on release, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother practises the power of energy, which is founded on singleness of heart, founded on release, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother practises the power of mindfulness, which is founded on singleness of heart, founded on release, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother practises the power of concentration, which is founded on singleness of heart, founded on release, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother practises the power of wisdom, which is founded on singleness of heart, founded on release, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother practises the factor of wisdom which is mindfulness, which is founded on singleness of heart, founded on release, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother practises the factor of wisdom which is investigation of the Norm, which is founded on singleness of heart, founded on release, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother practises the factor of wisdom which is energy, which is founded on singleness of heart, founded on release, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother practises the factor of wisdom which is zest, which is founded on singleness of heart, founded on release, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother practises the factor of wisdom which is calm, which is founded on singleness of heart, founded on release, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother practises the factor of wisdom which is concentration, which is founded on singleness of heart, founded on release, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother practises the factor of wisdom which is disinterestedness, which is founded on singleness of heart, founded on release, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother practises right view, which is founded on singleness of heart, founded on release, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother practises right aim, which is founded on singleness of heart, founded on release, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother practises right speech, which is founded on singleness of heart, founded on release, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother practises right action, which is founded on singleness of heart, founded on release, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother practises right living, which is founded on singleness of heart, founded on release, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother practises right effort, which is founded on singleness of heart, founded on release, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother practises right mindfulness, which is founded on singleness of heart, founded on release, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, release and the path that goes to release. Do ye listen to it. And what, Brethren, is release? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called release. And what, Brethren, is the path that goes to release? Herein, Brethren, a brother practises right concentration, which is founded on singleness of heart, founded on release, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to release.' Thus, Brethren, have I shown you release. Thus have I taught ye the way that goes to release. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you."

Thus have I heard: The Exalted One was once staying near Sāvatthī. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Mindfulness relating to body. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I taught ye non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Calm. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Insight. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Concentration together with thought directed and sustained. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Concentration without directed thought, but with thought sustained only. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Concentration without thought either directed or sustained. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Concentration that is empty. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Concentration that is signless. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Concentration that is aimless. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother abides contemplating body in body, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother abides contemplating feeling in feeling, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother abides contemplating mind in mind, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother abides contemplating mind-states in mind-states, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother originates desire that evil, unprofitable states not yet arisen shall not arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother originates desire that evil, unprofitable states that have arisen shall be abandoned. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother originates desire that good, profitable states not yet arisen shall arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother originates desire that good, profitable states that have arisen shall be established, shall not be confused, shall be made better, grow to increase, be practised and fulfilled. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with desire. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with energy. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with idea. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with investigation. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother practises the faculty of faith, which is founded on singleness of heart, founded on non-attachment, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother practises the faculty of energy, which is founded on singleness of heart, founded on non-attachment, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother practises the faculty of mindfulness, which is founded on singleness of heart, founded on non-attachment, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother practises the faculty of concentration, which is founded on singleness of heart, founded on non-attachment, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother practises the faculty of wisdom, which is founded on singleness of heart, founded on non-attachment, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother practises the power of faith, which is founded on singleness of heart, founded on non-attachment, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother practises the power of energy, which is founded on singleness of heart, founded on non-attachment, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother practises the power of mindfulness, which is founded on singleness of heart, founded on non-attachment, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother practises the power of concentration, which is founded on singleness of heart, founded on non-attachment, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother practises the power of wisdom, which is founded on singleness of heart, founded on non-attachment, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother practises the factor of wisdom which is mindfulness, which is founded on singleness of heart, founded on non-attachment, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother practises the factor of wisdom which is investigation of the Norm, which is founded on singleness of heart, founded on non-attachment, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother practises the factor of wisdom which is energy, which is founded on singleness of heart, founded on non-attachment, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother practises the factor of wisdom which is zest, which is founded on singleness of heart, founded on non-attachment, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother practises the factor of wisdom which is calm, which is founded on singleness of heart, founded on non-attachment, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother practises the factor of wisdom which is concentration, which is founded on singleness of heart, founded on non-attachment, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother practises the factor of wisdom which is disinterestedness, which is founded on singleness of heart, founded on non-attachment, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother practises right view, which is founded on singleness of heart, founded on non-attachment, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother practises right aim, which is founded on singleness of heart, founded on non-attachment, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother practises right speech, which is founded on singleness of heart, founded on non-attachment, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother practises right action, which is founded on singleness of heart, founded on non-attachment, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother practises right living, which is founded on singleness of heart, founded on non-attachment, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother practises right effort, which is founded on singleness of heart, founded on non-attachment, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother practises right mindfulness, which is founded on singleness of heart, founded on non-attachment, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, non-attachment and the path that goes to non-attachment. Do ye listen to it. And what, Brethren, is non-attachment? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called non-attachment. And what, Brethren, is the path that goes to non-attachment? Herein, Brethren, a brother practises right concentration, which is founded on singleness of heart, founded on non-attachment, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to non-attachment.' Thus, Brethren, have I shown you non-attachment. Thus have I taught ye the way that goes to non-attachment. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you."

Thus have I heard: The Exalted One was once staying near Sāvatthī. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Mindfulness relating to body. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I taught ye the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Calm. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Insight. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Concentration together with thought directed and sustained. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Concentration without directed thought, but with thought sustained only. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Concentration without thought either directed or sustained. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Concentration that is empty. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Concentration that is signless. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Concentration that is aimless. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother abides contemplating body in body, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother abides contemplating feeling in feeling, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother abides contemplating mind in mind, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother abides contemplating mind-states in mind-states, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother originates desire that evil, unprofitable states not yet arisen shall not arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother originates desire that evil, unprofitable states that have arisen shall be abandoned. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother originates desire that good, profitable states not yet arisen shall arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother originates desire that good, profitable states that have arisen shall be established, shall not be confused, shall be made better, grow to increase, be practised and fulfilled. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with desire. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with energy. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with idea. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with investigation. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother practises the faculty of faith, which is founded on singleness of heart, founded on the island, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother practises the faculty of energy, which is founded on singleness of heart, founded on the island, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother practises the faculty of mindfulness, which is founded on singleness of heart, founded on the island, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother practises the faculty of concentration, which is founded on singleness of heart, founded on the island, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother practises the faculty of wisdom, which is founded on singleness of heart, founded on the island, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother practises the power of faith, which is founded on singleness of heart, founded on the island, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother practises the power of energy, which is founded on singleness of heart, founded on the island, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother practises the power of mindfulness, which is founded on singleness of heart, founded on the island, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother practises the power of concentration, which is founded on singleness of heart, founded on the island, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother practises the power of wisdom, which is founded on singleness of heart, founded on the island, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother practises the factor of wisdom which is mindfulness, which is founded on singleness of heart, founded on the island, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother practises the factor of wisdom which is investigation of the Norm, which is founded on singleness of heart, founded on the island, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother practises the factor of wisdom which is energy, which is founded on singleness of heart, founded on the island, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother practises the factor of wisdom which is zest, which is founded on singleness of heart, founded on the island, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother practises the factor of wisdom which is calm, which is founded on singleness of heart, founded on the island, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother practises the factor of wisdom which is concentration, which is founded on singleness of heart, founded on the island, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother practises the factor of wisdom which is disinterestedness, which is founded on singleness of heart, founded on the island, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother practises right view, which is founded on singleness of heart, founded on the island, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother practises right aim, which is founded on singleness of heart, founded on the island, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother practises right speech, which is founded on singleness of heart, founded on the island, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother practises right action, which is founded on singleness of heart, founded on the island, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother practises right living, which is founded on singleness of heart, founded on the island, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother practises right effort, which is founded on singleness of heart, founded on the island, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother practises right mindfulness, which is founded on singleness of heart, founded on the island, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the island and the path that goes to the island. Do ye listen to it. And what, Brethren, is the island? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the island. And what, Brethren, is the path that goes to the island? Herein, Brethren, a brother practises right concentration, which is founded on singleness of heart, founded on the island, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the island.' Thus, Brethren, have I shown you the island. Thus have I taught ye the way that goes to the island. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you."

Thus have I heard: The Exalted One was once staying near Sāvatthī. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Mindfulness relating to body. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I taught ye the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Calm. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Insight. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Concentration together with thought directed and sustained. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Concentration without directed thought, but with thought sustained only. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Concentration without thought either directed or sustained. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Concentration that is empty. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Concentration that is signless. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Concentration that is aimless. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother abides contemplating body in body, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother abides contemplating feeling in feeling, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother abides contemplating mind in mind, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother abides contemplating mind-states in mind-states, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother originates desire that evil, unprofitable states not yet arisen shall not arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother originates desire that evil, unprofitable states that have arisen shall be abandoned. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother originates desire that good, profitable states not yet arisen shall arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother originates desire that good, profitable states that have arisen shall be established, shall not be confused, shall be made better, grow to increase, be practised and fulfilled. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with desire. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with energy. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with idea. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with investigation. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother practises the faculty of faith, which is founded on singleness of heart, founded on the cave of shelter, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother practises the faculty of energy, which is founded on singleness of heart, founded on the cave of shelter, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother practises the faculty of mindfulness, which is founded on singleness of heart, founded on the cave of shelter, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother practises the faculty of concentration, which is founded on singleness of heart, founded on the cave of shelter, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother practises the faculty of wisdom, which is founded on singleness of heart, founded on the cave of shelter, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother practises the power of faith, which is founded on singleness of heart, founded on the cave of shelter, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother practises the power of energy, which is founded on singleness of heart, founded on the cave of shelter, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother practises the power of mindfulness, which is founded on singleness of heart, founded on the cave of shelter, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother practises the power of concentration, which is founded on singleness of heart, founded on the cave of shelter, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother practises the power of wisdom, which is founded on singleness of heart, founded on the cave of shelter, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother practises the factor of wisdom which is mindfulness, which is founded on singleness of heart, founded on the cave of shelter, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother practises the factor of wisdom which is investigation of the Norm, which is founded on singleness of heart, founded on the cave of shelter, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother practises the factor of wisdom which is energy, which is founded on singleness of heart, founded on the cave of shelter, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother practises the factor of wisdom which is zest, which is founded on singleness of heart, founded on the cave of shelter, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother practises the factor of wisdom which is calm, which is founded on singleness of heart, founded on the cave of shelter, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother practises the factor of wisdom which is concentration, which is founded on singleness of heart, founded on the cave of shelter, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother practises the factor of wisdom which is disinterestedness, which is founded on singleness of heart, founded on the cave of shelter, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother practises right view, which is founded on singleness of heart, founded on the cave of shelter, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother practises right aim, which is founded on singleness of heart, founded on the cave of shelter, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother practises right speech, which is founded on singleness of heart, founded on the cave of shelter, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother practises right action, which is founded on singleness of heart, founded on the cave of shelter, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother practises right living, which is founded on singleness of heart, founded on the cave of shelter, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother practises right effort, which is founded on singleness of heart, founded on the cave of shelter, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother practises right mindfulness, which is founded on singleness of heart, founded on the cave of shelter, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the cave of shelter and the path that goes to the cave of shelter. Do ye listen to it. And what, Brethren, is the cave of shelter? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the cave of shelter. And what, Brethren, is the path that goes to the cave of shelter? Herein, Brethren, a brother practises right concentration, which is founded on singleness of heart, founded on the cave of shelter, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the cave of shelter.' Thus, Brethren, have I shown you the cave of shelter. Thus have I taught ye the way that goes to the cave of shelter. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you."

Thus have I heard: The Exalted One was once staying near Sāvatthī. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Mindfulness relating to body. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I taught ye the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Calm. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Insight. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Concentration together with thought directed and sustained. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Concentration without directed thought, but with thought sustained only. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Concentration without thought either directed or sustained. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Concentration that is empty. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Concentration that is signless. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Concentration that is aimless. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother abides contemplating body in body, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother abides contemplating feeling in feeling, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother abides contemplating mind in mind, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother abides contemplating mind-states in mind-states, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother originates desire that evil, unprofitable states not yet arisen shall not arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother originates desire that evil, unprofitable states that have arisen shall be abandoned. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother originates desire that good, profitable states not yet arisen shall arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother originates desire that good, profitable states that have arisen shall be established, shall not be confused, shall be made better, grow to increase, be practised and fulfilled. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with desire. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with energy. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with idea. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with investigation. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother practises the faculty of faith, which is founded on singleness of heart, founded on the stronghold, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother practises the faculty of energy, which is founded on singleness of heart, founded on the stronghold, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother practises the faculty of mindfulness, which is founded on singleness of heart, founded on the stronghold, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother practises the faculty of concentration, which is founded on singleness of heart, founded on the stronghold, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother practises the faculty of wisdom, which is founded on singleness of heart, founded on the stronghold, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother practises the power of faith, which is founded on singleness of heart, founded on the stronghold, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother practises the power of energy, which is founded on singleness of heart, founded on the stronghold, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother practises the power of mindfulness, which is founded on singleness of heart, founded on the stronghold, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother practises the power of concentration, which is founded on singleness of heart, founded on the stronghold, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother practises the power of wisdom, which is founded on singleness of heart, founded on the stronghold, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother practises the factor of wisdom which is mindfulness, which is founded on singleness of heart, founded on the stronghold, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother practises the factor of wisdom which is investigation of the Norm, which is founded on singleness of heart, founded on the stronghold, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother practises the factor of wisdom which is energy, which is founded on singleness of heart, founded on the stronghold, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother practises the factor of wisdom which is zest, which is founded on singleness of heart, founded on the stronghold, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother practises the factor of wisdom which is calm, which is founded on singleness of heart, founded on the stronghold, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother practises the factor of wisdom which is concentration, which is founded on singleness of heart, founded on the stronghold, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother practises the factor of wisdom which is disinterestedness, which is founded on singleness of heart, founded on the stronghold, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother practises right view, which is founded on singleness of heart, founded on the stronghold, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother practises right aim, which is founded on singleness of heart, founded on the stronghold, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother practises right speech, which is founded on singleness of heart, founded on the stronghold, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother practises right action, which is founded on singleness of heart, founded on the stronghold, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother practises right living, which is founded on singleness of heart, founded on the stronghold, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother practises right effort, which is founded on singleness of heart, founded on the stronghold, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother practises right mindfulness, which is founded on singleness of heart, founded on the stronghold, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the stronghold and the path that goes to the stronghold. Do ye listen to it. And what, Brethren, is the stronghold? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the stronghold. And what, Brethren, is the path that goes to the stronghold? Herein, Brethren, a brother practises right concentration, which is founded on singleness of heart, founded on the stronghold, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the stronghold.' Thus, Brethren, have I shown you the stronghold. Thus have I taught ye the way that goes to the stronghold. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you."

Thus have I heard: The Exalted One was once staying near Sāvatthī. Then the Exalted One addressed the brethren, saying: "Brethren." "Lord," responded those brethren to the Exalted One. The Exalted One thus spake: "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Mindfulness relating to body. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I taught ye the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Calm. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Insight. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Concentration together with thought directed and sustained. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Concentration without directed thought, but with thought sustained only. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Concentration without thought either directed or sustained. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Concentration that is empty. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Concentration that is signless. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Concentration that is aimless. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother abides contemplating body in body, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother abides contemplating feeling in feeling, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother abides contemplating mind in mind, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother abides contemplating mind-states in mind-states, ardent, self-possessed, mindful, by restraining the coveting and dejection that are in the world. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother originates desire that evil, unprofitable states not yet arisen shall not arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother originates desire that evil, unprofitable states that have arisen shall be abandoned. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother originates desire that good, profitable states not yet arisen shall arise. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother originates desire that good, profitable states that have arisen shall be established, shall not be confused, shall be made better, grow to increase, be practised and fulfilled. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with desire. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with energy. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with idea. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother practises the basis of effective power which is attended by concentration and effort, compounded with investigation. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother practises the faculty of faith, which is founded on singleness of heart, founded on the refuge, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother practises the faculty of energy, which is founded on singleness of heart, founded on the refuge, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother practises the faculty of mindfulness, which is founded on singleness of heart, founded on the refuge, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother practises the faculty of concentration, which is founded on singleness of heart, founded on the refuge, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother practises the faculty of wisdom, which is founded on singleness of heart, founded on the refuge, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother practises the power of faith, which is founded on singleness of heart, founded on the refuge, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother practises the power of energy, which is founded on singleness of heart, founded on the refuge, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother practises the power of mindfulness, which is founded on singleness of heart, founded on the refuge, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother practises the power of concentration, which is founded on singleness of heart, founded on the refuge, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother practises the power of wisdom, which is founded on singleness of heart, founded on the refuge, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother practises the factor of wisdom which is mindfulness, which is founded on singleness of heart, founded on the refuge, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother practises the factor of wisdom which is investigation of the Norm, which is founded on singleness of heart, founded on the refuge, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother practises the factor of wisdom which is energy, which is founded on singleness of heart, founded on the refuge, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother practises the factor of wisdom which is zest, which is founded on singleness of heart, founded on the refuge, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother practises the factor of wisdom which is calm, which is founded on singleness of heart, founded on the refuge, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother practises the factor of wisdom which is concentration, which is founded on singleness of heart, founded on the refuge, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother practises the factor of wisdom which is disinterestedness, which is founded on singleness of heart, founded on the refuge, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother practises right view, which is founded on singleness of heart, founded on the refuge, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother practises right aim, which is founded on singleness of heart, founded on the refuge, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother practises right speech, which is founded on singleness of heart, founded on the refuge, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother practises right action, which is founded on singleness of heart, founded on the refuge, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother practises right living, which is founded on singleness of heart, founded on the refuge, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother practises right effort, which is founded on singleness of heart, founded on the refuge, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother practises right mindfulness, which is founded on singleness of heart, founded on the refuge, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you." "I will teach you, Brethren, the refuge and the path that goes to the refuge. Do ye listen to it. And what, Brethren, is the refuge? The destruction of lust, Brethren, the destruction of hatred, the destruction of illusion, - that is called the refuge. And what, Brethren, is the path that goes to the refuge? Herein, Brethren, a brother practises right concentration, which is founded on singleness of heart, founded on the refuge, founded on cessation, whicb leads to giving up. He strives, puts forth energy, exerts bis mind and strives. That, Brethren, is called 'the path that goes to the refuge.' Thus, Brethren, have I shown you the refuge. Thus have I taught ye the way that goes to the refuge. Whatever should be done by a teacher that seeks the welfare of his disciples, in compassion, feeling compassion, that have I done for you. Here, Brethren, are the roots of trees. Here are empty places. Do you meditate. Be not remiss. Be not remorseful hereafter. This is our instruction to you."

[s.4nt.org: sn45.42–sn45.47 repeat this frame — 6 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then a great number of monks came to see the Exalted One on coming to him greeted him courteously, and after the exchange of greetings and compliments sat down at one side. Seated at one side the Exalted One said to them: - "Monks, if the wanderers holding other views should thus question you: 'What is it, friends, for which the holy life is lived under (the rule of) Gotama the recluse?' Thus questioned, monks, ye should reply thus to those wanderers of other views: 'With the aim of destroying the fetters, friends, the holy life is lived under the rule of Gotama the recluse.' But if, monks, the wanderers of other views should thus question you: 'But, friends, is there a way, is there a practice leading to destroying the fetters?' - Thus questioned, monks, thus should ye make reply to those wanderers of other views: 'Friends, there is indeed a way, there is indeed a practice leading to destroying the fetters.' And what, monks, is the way, what the practice leading to destroying the fetters? It is just this Ariyan eightfold way, to wit: Right view, right aim, right speech, right action, right living, right effort, right mindfulness right concentration. This, monks, is the way, this is the practice leading to destroying the fetters. Thus questioned, monks, thus should ye make reply to those wanderers holding other views."

Just as, monks, the dawn is the forerunner, the harbinger, of the arising of the sun, even so possession of virtue is the forerunner, the harbinger, of the arising of the Ariyan eightfold way. Of a monk who is possessed of virtue, monks, it may be expected that he will cultivate the Ariyan eightfold way, that he will make much of the Ariyan eightfold way.|| || And how, monks, does a monk who is possessed of virtue cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. That, Ānanda, is how a monk who is possessed of virtue, cultivates and makes much of the Ariyan eightfold way.

• [ 1 ] Sīla-sampadā.

Just as, monks, the dawn is the forerunner, the harbinger, of the arising of the sun, even so possession of desire is the forerunner, the harbinger, of the arising of the Ariyan eightfold way. Of a monk who is possessed of desire, monks, it may be expected that he will cultivate the Ariyan eightfold way, that he will make much of the Ariyan eightfold way. And how, monks, does a monk who is possessed of desire cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. That, Ānanda, is how a monk who is possessed of desire cultivates and makes much of the Ariyan eightfold way.

• [ 1 ] Chando. 'Desire to do good' ( kuslaṇ ). Comy.

Just as, monks, the dawn is the forerunner, the harbinger, of the arising of the sun, even so self-possession is the forerunner, the harbinger, of the arising of the Ariyan eightfold way. Of a monk who is self-possessed, monks, it may be expected that he will cultivate the Ariyan eightfold way, that he will make much of the Ariyan eightfold way. And how, monks, does a monk who is self-possessed cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. That, Ānanda, is how a monk who is self-possessed cultivates and makes much of the Ariyan eightfold way.

• [ 1 ] Atta-sampada = sampanna-cittatā. Comy.

Just as, monks, the dawn is the forerunner, the harbinger, of the arising of the sun, even so insight is the forerunner, the harbinger, of the arising of the Ariyan eightfold way. Of a monk who has insight, monks, it may be expected that he will cultivate the Ariyan eightfold way, that he will make much of the Ariyan eightfold way. And how, monks, does a monk who has insight cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. That, Ānanda, is how a monk who has insight cultivates and makes much of the Ariyan eightfold way.

• [ 1 ] Diṭṭhi-sampadā = ñāṇa-sampatti. Comy.

Just as, monks, the dawn is the forerunner, the harbinger, of the arising of the sun, even so possession of earnestness is the forerunner, the harbinger, of the arising of the Ariyan eightfold way. Of a monk who possesses earnestness, monks, it may be expected that he will cultivate the Ariyan eightfold way, that he will make much of the Ariyan eightfold way. And how, monks, does a monk who possesses earnestness cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. That, Ānanda, is how a monk who possesses earnestness cultivates and makes much of the Ariyan eightfold way.

Just as, monks, the dawn is the forerunner, the harbinger, of the arising of the sun, even so possession of virtue is the forerunner, the harbinger, of the arising of the Ariyan eightfold way. Of a monk who is possessed of virtue, monks, it may be expected that he will cultivate the Ariyan eightfold way, that he will make much of the Ariyan eightfold way. And how, monks, does a monk who is possessed of virtue cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. That, monks, is how a monk who is possessed of virtue cultivates and makes much of the Ariyan eightfold way.

Just as, monks, the dawn is the forerunner, the harbinger, of the arising of the sun, even so possession of desire is the forerunner, the harbinger, of the arising of the Ariyan eightfold way. Of a monk who is possessed of desire, monks, it may be expected that he will cultivate the Ariyan eightfold way, that he will make much of the Ariyan eightfold way. And how, monks, does a monk who is possessed of desire cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. That, monks, is how a monk who is possessed of desire cultivates and makes much of the Ariyan eightfold way.

Just as, monks, the dawn is the forerunner, the harbinger, of the arising of the sun, even so self-possession is the forerunner, the harbinger, of the arising of the Ariyan eightfold way. Of a monk who is self-possessed, monks, it may be expected that he will cultivate the Ariyan eightfold way, that he will make much of the Ariyan eightfold way. And how, monks, does a monk who is self-possessed cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. That, monks, is how a monk who is self-possessed cultivates and makes much of the Ariyan eightfold way.

Just as, monks, the dawn is the forerunner, the harbinger, of the arising of the sun, even so insight is the forerunner, the harbinger, of the arising of the Ariyan eightfold way. Of a monk who has insight, monks, it may be expected that he will cultivate the Ariyan eightfold way, that he will make much of the Ariyan eightfold way.|| || And how, monks, does a monk who has insight cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. That, monks, is how a monk who has insight cultivates and makes much of the Ariyan eightfold way.

Just as, monks, the dawn is the forerunner, the harbinger, of the arising of the sun, even so possession of earnestness is the forerunner, the harbinger, of the arising of the Ariyan eightfold way. Of a monk who possesses earnestness, monks, it may be expected that he will cultivate the Ariyan eightfold way, that he will make much of the Ariyan eightfold way. And how, monks, does a monk who possesses earnestness cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. That, monks, is how a monk who possesses earnestness cultivates and makes much of the Ariyan eightfold way.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "There is one condition, monks, that is most useful for the arising of the Ariyan eightfold way. What is that condition? It is friendship with the lovely. Of the monk who is a friend of the lovely, monks, it may be expected that he will cultivate and make much of the Ariyan eightfold way. And how, monks, does a monk who is a friend of the lovely cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. Thus, monks, does a monk who is a friend of the lovely cultivate and make much of the Ariyan eightfold way.

[s.4nt.org: sn45.64–sn45.68 repeat this frame — 5 suttas condensed to this one.]

There is one condition, monks, that is most useful for the arising of the Ariyan eightfold way. What is that condition? It is possession of virtue. Of the monk who is possessed of virtue, monks, it may be expected that he will cultivate and make much of the Ariyan eightfold way. And how, monks, does a monk who is possessed of virtue cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. Thus, monks, does a monk who is possessed of virtue cultivate and make much of the Ariyan eightfold way.

There is one condition, monks, that is most useful for the arising of the Ariyan eightfold way. What is that condition? It is possession of systematic thought. Of the monk who possesses systematic thought, monks, it may be expected that he will cultivate and make much of the Ariyan eightfold way. And how, monks, does a monk who possesses systematic thought cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. Thus, monks, does a monk who possesses systematic thought cultivate and make much of the Ariyan eightfold way.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "There is one condition, monks, that is most useful for the arising of the Ariyan eightfold way. What is that condition? It is friendship with the lovely. Of the monk who is a friend of the lovely, monks, it may be expected that he will cultivate and make much of the Ariyan eightfold way. Herein a monk cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus, monks, does a monk who is a friend of the lovely cultivate and make much of the Ariyan eightfold way.

[s.4nt.org: sn45.71–sn45.75 repeat this frame — 5 suttas condensed to this one.]

There is one condition, monks, that is most useful for the arising of the Ariyan eightfold way. What is that condition? It is possession of virtue. Of the monk who is possessed of virtue, monks, it may be expected that he will cultivate and make much of the Ariyan eightfold way. And how, monks, does a monk who is possessed of virtue cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus, monks, does a monk who is possessed of virtue cultivate and make much of the Ariyan eightfold way.

There is one condition, monks, that is most useful for the arising of the Ariyan eightfold way. What is that condition? It is possession of systematic thought. Of the monk who possesses systematic thought, monks, it may be expected that he will cultivate and make much of the Ariyan eightfold way. And how, monks, does a monk who possesses systematic thought cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus, monks, does a monk who possesses systematic thought cultivate and make much of the Ariyan eightfold way.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "I perceive, monks, no other single condition by which the Ariyan eightfold way, if not yet arisen, can arise, or by which, if arisen, the Axiyan eightfold way can reach perfection of culture, save (the condition of) friendship with the lovely. Of the monk who is a friend of the lovely, monks, it may be expected that he will cultivate and make much of the Ariyan eightfold way. And how, monks, does a monk who is a friend of the lovely cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. Thus, monks, does a monk who is a friend of the lovely cultivate and make much of the Ariyan eightfold way.

[s.4nt.org: sn45.78–sn45.82 repeat this frame — 5 suttas condensed to this one.]

"I perceive, monks, no other single condition by which the Ariyan eightfold way, if not yet arisen, can arise, or by which, if arisen, the Axiyan eightfold way can reach perfection of culture, save possession of virtue. Of the monk who is possessed of virtue, monks, it may be expected that he will cultivate and make much of the Ariyan eightfold way. And how, monks, does a monk who is possessed of virtue cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. Thus, monks, does a monk who is possessed of virtue cultivate and make much of the Ariyan eightfold way.

"I perceive, monks, no other single condition by which the Ariyan eightfold way, if not yet arisen, can arise, or by which, if arisen, the Axiyan eightfold way can reach perfection of culture, save possession of systematic thought. Of the monk who possesses systematic thought, monks, it may be expected that he will cultivate and make much of the Ariyan eightfold way. And how, monks, does a monk who possesses systematic thought cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. Thus, monks, does a monk who possesses systematic thought cultivate and make much of the Ariyan eightfold way.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "There is one condition, monks, that is most useful for the arising of the Ariyan eightfold way. What is that condition? It is friendship with the lovely. Of the monk who is a friend of the lovely, monks, it may be expected that he will cultivate and make much of the Ariyan eightfold way. And how, monks, does a monk who is a friend of the lovely cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus, monks, does a monk who is a friend of the lovely cultivate and make much of the Ariyan eightfold way.

[s.4nt.org: sn45.85–sn45.89 repeat this frame — 5 suttas condensed to this one.]

There is one condition, monks, that is most useful for the arising of the Ariyan eightfold way. What is that condition? It is possession of virtue. Of the monk who is possessed of virtue, monks, it may be expected that he will cultivate and make much of the Ariyan eightfold way. And how, monks, does a monk who is possessed of virtue cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus, monks, does a monk who is possessed of virtue cultivate and make much of the Ariyan eightfold way.

There is one condition, monks, that is most useful for the arising of the Ariyan eightfold way. What is that condition? It is possession of systematic thought. Of the monk who possesses systematic thought, monks, it may be expected that he will cultivate and make much of the Ariyan eightfold way. And how, monks, does a monk who possesses systematic thought cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus, monks, does a monk who possesses systematic thought cultivate and make much of the Ariyan eightfold way.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: Just as, monks, the river Ganges flows, slides and tends to the East, even so a monk who cultivates and makes much of the Ariyan eightfold way flows, slides, tends to Nibbāna. And how, monks, by cultivating and making much of the Ariyan eightfold way does a monk flow, slide and tend to Nibbāna? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. Thus cultivating, thus making much of the Ariyan eightfold way a monk flows, slides and tends to Nibbāna.

[s.4nt.org: sn45.92–sn45.95 repeat this frame — 4 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: Just as, monks, the river Yamunā flows, slides and tends to the East, even so a monk who cultivates and makes much of the Ariyan eightfold way flows, slides, tends to Nibbāna. And how, monks, by cultivating and making much of the Ariyan eightfold way does a monk flow, slide and tend to Nibbāna? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. Thus cultivating, thus making much of the Ariyan eightfold way a monk flows, slides and tends to Nibbāna.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: Just as, monks, whatsoever great rivers there be, such as the Ganges, Yamunā, Acīravatī, Sarabhū and Mahī, all of them flow, slide and tend to the East, even so a monk who cultivates and makes much of the Ariyan eightfold way flows, slides, tends to Nibbāna. And how, monks, by cultivating and making much of the Ariyan eightfold way does a monk flow, slide and tend to Nibbāna? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. Thus cultivating, thus making much of the Ariyan eightfold way a monk flows, slides and tends to Nibbāna.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: Just as, monks, the river Ganges flows, slides and tends to the ocean, even so a monk who cultivates and makes much of the Ariyan eightfold way flows, slides, tends to Nibbāna. And how, monks, by cultivating and making much of the Ariyan eightfold way does a monk flow, slide and tend to Nibbāna? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. Thus cultivating, thus making much of the Ariyan eightfold way a monk flows, slides and tends to Nibbāna.

[s.4nt.org: sn45.98–sn45.102 repeat this frame — 5 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: Just as, monks, the river Yamunā flows, slides and tends to the ocean, even so a monk who cultivates and makes much of the Ariyan eightfold way flows, slides, tends to Nibbāna. And how, monks, by cultivating and making much of the Ariyan eightfold way does a monk flow, slide and tend to Nibbāna? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. Thus cultivating, thus making much of the Ariyan eightfold way a monk flows, slides and tends to Nibbāna.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: Just as, monks, the river Ganges flows, slides and tends to the East, even so a monk who cultivates and makes much of the Ariyan eightfold way flows, slides, tends to Nibbāna. And how, monks, by cultivating and making much of the Ariyan eightfold way does a monk flow, slide and tend to Nibbāna? Herein a monk cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus cultivating, thus making much of the Ariyan eightfold way a monk flows, slides and tends to Nibbāna.

[s.4nt.org: sn45.104–sn45.108 repeat this frame — 5 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: Just as, monks, the river Yamunā flows, slides and tends to the East, even so a monk who cultivates and makes much of the Ariyan eightfold way flows, slides, tends to Nibbāna. And how, monks, by cultivating and making much of the Ariyan eightfold way does a monk flow, slide and tend to Nibbāna? Herein a monk cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus cultivating, thus making much of the Ariyan eightfold way a monk flows, slides and tends to Nibbāna.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: Just as, monks, the river Ganges flows, slides and tends to the ocean, even so a monk who cultivates and makes much of the Ariyan eightfold way flows, slides, tends to Nibbāna. And how, monks, by cultivating and making much of the Ariyan eightfold way does a monk flow, slide and tend to Nibbāna? Herein a monk cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus cultivating, thus making much of the Ariyan eightfold way a monk flows, slides and tends to Nibbāna.

[s.4nt.org: sn45.110–sn45.114 repeat this frame — 5 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: Just as, monks, the river Yamunā flows, slides and tends to the ocean, even so a monk who cultivates and makes much of the Ariyan eightfold way flows, slides, tends to Nibbāna. And how, monks, by cultivating and making much of the Ariyan eightfold way does a monk flow, slide and tend to Nibbāna? Herein a monk cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus cultivating, thus making much of the Ariyan eightfold way a monk flows, slides and tends to Nibbāna.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: Just as, monks, the river Ganges flows, slides and tends to the East, even so a monk who cultivates and makes much of the Ariyan eightfold way flows, slides, tends to the deathless. And how, monks, by cultivating and making much of the Ariyan eightfold way does a monk flow, slide and tend to the deathless? Herein a monk cultivates right view, which plunges into the deathless, has its goal in the deathless, ends in the deathless. He cultivates right aim, which plunges into the deathless, has its goal in the deathless, ends in the deathless. He cultivates right speech, which plunges into the deathless, has its goal in the deathless, ends in the deathless. He cultivates right action, which plunges into the deathless, has its goal in the deathless, ends in the deathless. He cultivates right living, which plunges into the deathless, has its goal in the deathless, ends in the deathless. He cultivates right effort, which plunges into the deathless, has its goal in the deathless, ends in the deathless. He cultivates right mindfulness, which plunges into the deathless, has its goal in the deathless, ends in the deathless. He cultivates right concentration, which plunges into the deathless, has its goal in the deathless, ends in the deathless. Thus cultivating, thus making much of the Ariyan eightfold way a monk flows, slides and tends to the deathless.

[s.4nt.org: sn45.116–sn45.120 repeat this frame — 5 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: Just as, monks, the river Yamunā flows, slides and tends to the East, even so a monk who cultivates and makes much of the Ariyan eightfold way flows, slides, tends to the deathless. And how, monks, by cultivating and making much of the Ariyan eightfold way does a monk flow, slide and tend to the deathless? Herein a monk cultivates right view, which plunges into the deathless, has its goal in the deathless, ends in the deathless. He cultivates right aim, which plunges into the deathless, has its goal in the deathless, ends in the deathless. He cultivates right speech, which plunges into the deathless, has its goal in the deathless, ends in the deathless. He cultivates right action, which plunges into the deathless, has its goal in the deathless, ends in the deathless. He cultivates right living, which plunges into the deathless, has its goal in the deathless, ends in the deathless. He cultivates right effort, which plunges into the deathless, has its goal in the deathless, ends in the deathless. He cultivates right mindfulness, which plunges into the deathless, has its goal in the deathless, ends in the deathless. He cultivates right concentration, which plunges into the deathless, has its goal in the deathless, ends in the deathless. Thus cultivating, thus making much of the Ariyan eightfold way a monk flows, slides and tends to the deathless. Thus cultivating, thus making much of the Ariyan eightfold way a monk flows, slides and tends to the deathless.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: Just as, monks, the river Ganges flows, slides and tends to the ocean, even so a monk who cultivates and makes much of the Ariyan eightfold way flows, slides, tends to the deathless. And how, monks, by cultivating and making much of the Ariyan eightfold way does a monk flow, slide and tend to the deathless? Herein a monk cultivates right view, which plunges into the deathless, has its goal in the deathless, ends in the deathless. He cultivates right aim, which plunges into the deathless, has its goal in the deathless, ends in the deathless. He cultivates right speech, which plunges into the deathless, has its goal in the deathless, ends in the deathless. He cultivates right action, which plunges into the deathless, has its goal in the deathless, ends in the deathless. He cultivates right living, which plunges into the deathless, has its goal in the deathless, ends in the deathless. He cultivates right effort, which plunges into the deathless, has its goal in the deathless, ends in the deathless. He cultivates right mindfulness, which plunges into the deathless, has its goal in the deathless, ends in the deathless. He cultivates right concentration, which plunges into the deathless, has its goal in the deathless, ends in the deathless. Thus cultivating, thus making much of the Ariyan eightfold way a monk flows, slides and tends to the deathless. Thus cultivating, thus making much of the Ariyan eightfold way a monk flows, slides and tends to the deathless.

[s.4nt.org: sn45.122–sn45.126 repeat this frame — 5 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: Just as, monks, the river Yamunā flows, slides and tends to the ocean, even so a monk who cultivates and makes much of the Ariyan eightfold way flows, slides, tends to the deathless. And how, monks, by cultivating and making much of the Ariyan eightfold way does a monk flow, slide and tend to the deathless? Herein a monk cultivates right view, which plunges into the deathless, has its goal in the deathless, ends in the deathless. He cultivates right aim, which plunges into the deathless, has its goal in the deathless, ends in the deathless. He cultivates right speech, which plunges into the deathless, has its goal in the deathless, ends in the deathless. He cultivates right action, which plunges into the deathless, has its goal in the deathless, ends in the deathless. He cultivates right living, which plunges into the deathless, has its goal in the deathless, ends in the deathless. He cultivates right effort, which plunges into the deathless, has its goal in the deathless, ends in the deathless. He cultivates right mindfulness, which plunges into the deathless, has its goal in the deathless, ends in the deathless. He cultivates right concentration, which plunges into the deathless, has its goal in the deathless, ends in the deathless. Thus cultivating, thus making much of the Ariyan eightfold way a monk flows, slides and tends to the deathless. Thus cultivating, thus making much of the Ariyan eightfold way a monk flows, slides and tends to the deathless.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: Just as, monks, the river Ganges flows, slides and tends to the East, even so a monk who cultivates and makes much of the Ariyan eightfold way flows, slides, tends to Nibbāna. And how, monks, by cultivating and making much of the Ariyan eightfold way does a monk flow, slide and tend to Nibbāna? Herein a monk cultivates right view, which flows into Nibbāna, slides into Nibbāna, tends to Nibbāna. He cultivates right aim, which plunges into Nibbāna, has its goal in Nibbāna, ends in Nibbāna. He cultivates right speech, which flows into Nibbāna, slides into Nibbāna, tends to Nibbāna. He cultivates right action, which flows into Nibbāna, slides into Nibbāna, tends to Nibbāna. He cultivates right living, which flows into Nibbāna, slides into Nibbāna, tends to Nibbāna. He cultivates right effort, which flows into Nibbāna, slides into Nibbāna, tends to Nibbāna. He cultivates right mindfulness, which flows into Nibbāna, slides into Nibbāna, tends to Nibbāna. He cultivates right concentration, which flows into Nibbāna, slides into Nibbāna, tends to Nibbāna. Thus cultivating, thus making much of the Ariyan eightfold way a monk flows, slides and tends to Nibbāna.

[s.4nt.org: sn45.128–sn45.132 repeat this frame — 5 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: Just as, monks, the river Yamunā flows, slides and tends to the East, even so a monk who cultivates and makes much of the Ariyan eightfold way flows, slides, tends to Nibbāna. And how, monks, by cultivating and making much of the Ariyan eightfold way does a monk flow, slide and tend to Nibbāna? Herein a monk cultivates right view, which flows into Nibbāna, slides into Nibbāna, tends to Nibbāna. He cultivates right aim, which plunges into Nibbāna, has its goal in Nibbāna, ends in Nibbāna. He cultivates right speech, which flows into Nibbāna, slides into Nibbāna, tends to Nibbāna. He cultivates right action, which flows into Nibbāna, slides into Nibbāna, tends to Nibbāna. He cultivates right living, which flows into Nibbāna, slides into Nibbāna, tends to Nibbāna. He cultivates right effort, which flows into Nibbāna, slides into Nibbāna, tends to Nibbāna. He cultivates right mindfulness, which flows into Nibbāna, slides into Nibbāna, tends to Nibbāna. He cultivates right concentration, which flows into Nibbāna, slides into Nibbāna, tends to Nibbāna. Thus cultivating, thus making much of the Ariyan eightfold way a monk flows, slides and tends to Nibbāna. Thus cultivating, thus making much of the Ariyan eightfold way a monk flows, slides and tends to Nibbāna.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: Just as, monks, the river Ganges flows, slides and tends to the ocean, even so a monk who cultivates and makes much of the Ariyan eightfold way flows, slides, tends to Nibbāna. And how, monks, by cultivating and making much of the Ariyan eightfold way does a monk flow, slide and tend to Nibbāna? Herein a monk cultivates right view, which flows into Nibbāna, slides into Nibbāna, tends to Nibbāna. He cultivates right aim, which plunges into Nibbāna, has its goal in Nibbāna, ends in Nibbāna. He cultivates right speech, which flows into Nibbāna, slides into Nibbāna, tends to Nibbāna. He cultivates right action, which flows into Nibbāna, slides into Nibbāna, tends to Nibbāna. He cultivates right living, which flows into Nibbāna, slides into Nibbāna, tends to Nibbāna. He cultivates right effort, which flows into Nibbāna, slides into Nibbāna, tends to Nibbāna. He cultivates right mindfulness, which flows into Nibbāna, slides into Nibbāna, tends to Nibbāna. He cultivates right concentration, which flows into Nibbāna, slides into Nibbāna, tends to Nibbāna. Thus cultivating, thus making much of the Ariyan eightfold way a monk flows, slides and tends to Nibbāna. Thus cultivating, thus making much of the Ariyan eightfold way a monk flows, slides and tends to Nibbāna.

[s.4nt.org: sn45.134–sn45.138 repeat this frame — 5 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: Just as, monks, the river Yamunā flows, slides and tends to the ocean, even so a monk who cultivates and makes much of the Ariyan eightfold way flows, slides, tends to Nibbāna. And how, monks, by cultivating and making much of the Ariyan eightfold way does a monk flow, slide and tend to Nibbāna? Herein a monk cultivates right view, which flows into Nibbāna, slides into Nibbāna, tends to Nibbāna. He cultivates right aim, which plunges into Nibbāna, has its goal in Nibbāna, ends in Nibbāna. He cultivates right speech, which flows into Nibbāna, slides into Nibbāna, tends to Nibbāna. He cultivates right action, which flows into Nibbāna, slides into Nibbāna, tends to Nibbāna. He cultivates right living, which flows into Nibbāna, slides into Nibbāna, tends to Nibbāna. He cultivates right effort, which flows into Nibbāna, slides into Nibbāna, tends to Nibbāna. He cultivates right mindfulness, which flows into Nibbāna, slides into Nibbāna, tends to Nibbāna. He cultivates right concentration, which flows into Nibbāna, slides into Nibbāna, tends to Nibbāna. Thus cultivating, thus making much of the Ariyan eightfold way a monk flows, slides and tends to Nibbāna. Thus cultivating, thus making much of the Ariyan eightfold way a monk flows, slides and tends to Nibbāna.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as, monks, of all creatures, whether footless or having two, four, or many feet; whether having forms or formless; whether conscious or unconscious, or neither conscious nor unconscious, — of these the Tathāgata, the Arahant, the fully Enlightened One, is reckoned chief; — even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the Ariyan eightfold way. And how, monks, does a monk who is earnest cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. Thus, monks, a monk who is earnest cultivates and makes much of the Ariyan eightfold way. Just as, monks, of all creatures, whether footless or having two, four, or many feet; whether having forms or formless; whether conscious or unconscious, or neither conscious nor unconscious, — of these the Tathāgata, the Arahant, the fully Enlightened One, is reckoned chief; — even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the Ariyan eightfold way. And how, monks, does a monk who is earnest cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus, monks, a monk who is earnest cultivates and makes much of the Ariyan eightfold way. Just as, monks, of all creatures, whether footless or having two, four, or many feet; whether having forms or formless; whether conscious or unconscious, or neither conscious nor unconscious, — of these the Tathāgata, the Arahant, the fully Enlightened One, is reckoned chief; — even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the Ariyan eightfold way. And how, monks, does a monk who is earnest cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Thus, monks, a monk who is earnest cultivates and makes much of the Ariyan eightfold way. Just as, monks, of all creatures, whether footless or having two, four, or many feet; whether having forms or formless; whether conscious or unconscious, or neither conscious nor unconscious, — of these the Tathāgata, the Arahant, the fully Enlightened One, is reckoned chief; — even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the Ariyan eightfold way. And how, monks, does a monk who is earnest cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. Thus, monks, a monk who is earnest cultivates and makes much of the Ariyan eightfold way.

• [ 1 ] Samosaranā. For similaar sections see below and K.S. iii, 132 ff.
• [ 2 ] Ed.: Woodward abbreviates and notes: 'So text.'

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: Just as, monks, of all the foot-characteristics of such creatures as roam about are joined together in the foot of the elephant, and as the elephant's foot in size is reckoned chief, even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the Ariyan eightfold way. And how, monks, does a monk who is earnest cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. Thus, monks, a monk who is earnest cultivates and makes much of the Ariyan eightfold way. Just as, monks, of all the foot-characteristics of such creatures as roam about are joined together in the foot of the elephant, and as the elephant's foot in size is reckoned chief, even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the Ariyan eightfold way. And how, monks, does a monk who is earnest cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus, monks, a monk who is earnest cultivates and makes much of the Ariyan eightfold way. Just as, monks, of all the foot-characteristics of such creatures as roam about are joined together in the foot of the elephant, and as the elephant's foot in size is reckoned chief, even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the Ariyan eightfold way. And how, monks, does a monk who is earnest cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Thus, monks, a monk who is earnest cultivates and makes much of the Ariyan eightfold way. Just as, monks, of all the foot-characteristics of such creatures as roam about are joined together in the foot of the elephant, and as the elephant's foot in size is reckoned chief, even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the Ariyan eightfold way. And how, monks, does a monk who is earnest cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. Thus, monks, a monk who is earnest cultivates and makes much of the Ariyan eightfold way.

• [ 4 ] Jangamānaṇ. Cf. M. i, 184; S. i, 86; K.S. i, 3. In both places S. Comy. reads jangalānaṇ (as at S. v, 231 ). P. Dict. omits; but Childers s.v. jaṇgamati.

[s.4nt.org: sn45.141–sn45.145 repeat this frame — 5 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: Just as, monks, in a peaked house all the rafters whatsoever go together to the roof-peak, slope to the roof-peak, are joined together in the roof-peak, and of them the peak is reckoned chief, — even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the Ariyan eightfold way. And how, monks, does a monk who is earnest cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. Thus, monks, a monk who is earnest cultivates and makes much of the Ariyan eightfold way. Just as, monks, in a peaked house all the rafters whatsoever go together to the roof-peak, slope to the roof-peak, are joined together in the roof-peak, and of them the peak is reckoned chief, — even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the Ariyan eightfold way. And how, monks, does a monk who is earnest cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus, monks, a monk who is earnest cultivates and makes much of the Ariyan eightfold way. Just as, monks, in a peaked house all the rafters whatsoever go together to the roof-peak, slope to the roof-peak, are joined together in the roof-peak, and of them the peak is reckoned chief, — even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the Ariyan eightfold way. And how, monks, does a monk who is earnest cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Thus, monks, a monk who is earnest cultivates and makes much of the Ariyan eightfold way. Just as, monks, in a peaked house all the rafters whatsoever go together to the roof-peak, slope to the roof-peak, are joined together in the roof-peak, and of them the peak is reckoned chief, — even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the Ariyan eightfold way. And how, monks, does a monk who is earnest cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. Thus, monks, a monk who is earnest cultivates and makes much of the Ariyan eightfold way.

[s.4nt.org: sn45.146–sn45.148 repeat this frame — 3 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: Just as, monks, of all starry bodies whatsoever the radiance does not equal one-sixteenth part of the radiance of the moon; just as the moon is reckoned chief of them, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the Ariyan eightfold way. And how, monks, does a monk who is earnest cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. Thus, monks, a monk who is earnest cultivates and makes much of the Ariyan eightfold way. Just as, monks, of all starry bodies whatsoever the radiance does not equal one-sixteenth part of the radiance of the moon; just as the moon is reckoned chief of them, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the Ariyan eightfold way. And how, monks, does a monk who is earnest cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus, monks, a monk who is earnest cultivates and makes much of the Ariyan eightfold way. Just as, monks, of all starry bodies whatsoever the radiance does not equal one-sixteenth part of the radiance of the moon; just as the moon is reckoned chief of them, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the Ariyan eightfold way. And how, monks, does a monk who is earnest cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Thus, monks, a monk who is earnest cultivates and makes much of the Ariyan eightfold way. Just as, monks, of all starry bodies whatsoever the radiance does not equal one-sixteenth part of the radiance of the moon; just as the moon is reckoned chief of them, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the Ariyan eightfold way. And how, monks, does a monk who is earnest cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. Thus, monks, a monk who is earnest cultivates and makes much of the Ariyan eightfold way.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as, monks, whatsoever deeds requiring strength are done, all of them are done in dependence on the earth, with the earth for their support, even so a monk, depending on virtue, supported by virtue, cultivates the Ariyan eightfold way, makes much, of the Ariyan eightfold way. And how does a monk, depending on virtue, supported by virtue, cultivate the Ariyan eightfold way, makes much, of the Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. That is how a monk depending on virtue, supported by virtue, cultivate the Ariyan eightfold way, makes much, of the Ariyan eightfold way." "Just as, monks, whatsoever deeds requiring strength are done, all of them are done in dependence on the earth, with the earth for their support, even so a monk, depending on virtue, supported by virtue, cultivates the Ariyan eightfold way, makes much, of the Ariyan eightfold way. And how does a monk, depending on virtue, supported by virtue, cultivate the Ariyan eightfold way, makes much, of the Ariyan eightfold way? He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. That is how a monk depending on virtue, supported by virtue, cultivate the Ariyan eightfold way, makes much, of the Ariyan eightfold way." "Just as, monks, whatsoever deeds requiring strength are done, all of them are done in dependence on the earth, with the earth for their support, even so a monk, depending on virtue, supported by virtue, cultivates the Ariyan eightfold way, makes much, of the Ariyan eightfold way. And how does a monk, depending on virtue, supported by virtue, cultivate the Ariyan eightfold way, makes much, of the Ariyan eightfold way? Herein a monk cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. That is how a monk depending on virtue, supported by virtue, cultivate the Ariyan eightfold way, makes much, of the Ariyan eightfold way." "Just as, monks, whatsoever deeds requiring strength are done, all of them are done in dependence on the earth, with the earth for their support, even so a monk, depending on virtue, supported by virtue, cultivates the Ariyan eightfold way, makes much, of the Ariyan eightfold way. And how does a monk, depending on virtue, supported by virtue, cultivate the Ariyan eightfold way, makes much, of the Ariyan eightfold way? Herein a monk cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. That is how a monk depending on virtue, supported by virtue, cultivate the Ariyan eightfold way, makes much, of the Ariyan eightfold way."

• [ 2 ] Cf. Mrs. Rhys Davids's Buddhism, p. 154,
• [ ed1 ] Woodward omits the development into four sub-sections of this group of suttas, but the pattern was established in §139. The PTS Pali indicates after this first sutta that the pattern should be followed. The BJT has each sub-division as a separate sutta. The Bhk. Bodhi translation is organized as here (suttas with 4 sub-sections), but is abridged.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as, monks, whatsoever species of seed and vegetation come to growth, increase and maturity, all of them depend on the earth, are supported by the earth; even so, monks, a monk who, depending on virtue, supported by virtue, cultivates and makes much of the Ariyan eightfold way, attains growth, increase and maturity of conditions. And how does a monk depending on virtue, supported by virtue, cultivating and making much of the Ariyan eightfold way, attain growth, increase and maturity of conditions? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. That is how a monk depending on virtue, supported by virtue, cultivating and making much of the Ariyan eightfold way, attain growth, increase and maturity of conditions. "Just as, monks, whatsoever species of seed and vegetation come to growth, increase and maturity, all of them depend on the earth, are supported by the earth; even so, monks, a monk who, depending on virtue, supported by virtue, cultivates and makes much of the Ariyan eightfold way, attains growth, increase and maturity of conditions. And how does a monk depending on virtue, supported by virtue, cultivating and making much of the Ariyan eightfold way, attain growth, increase and maturity of conditions? He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. That is how a monk depending on virtue, supported by virtue, cultivating and making much of the Ariyan eightfold way, attain growth, increase and maturity of conditions. "Just as, monks, whatsoever species of seed and vegetation come to growth, increase and maturity, all of them depend on the earth, are supported by the earth; even so, monks, a monk who, depending on virtue, supported by virtue, cultivates and makes much of the Ariyan eightfold way, attains growth, increase and maturity of conditions. And how does a monk depending on virtue, supported by virtue, cultivating and making much of the Ariyan eightfold way, attain growth, increase and maturity of conditions? Herein a monk cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. That is how a monk depending on virtue, supported by virtue, cultivating and making much of the Ariyan eightfold way, attain growth, increase and maturity of conditions. "Just as, monks, whatsoever species of seed and vegetation come to growth, increase and maturity, all of them depend on the earth, are supported by the earth; even so, monks, a monk who, depending on virtue, supported by virtue, cultivates and makes much of the Ariyan eightfold way, attains growth, increase and maturity of conditions. And how does a monk depending on virtue, supported by virtue, cultivating and making much of the Ariyan eightfold way, attain growth, increase and maturity of conditions? Herein a monk cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. That is how a monk depending on virtue, supported by virtue, cultivating and making much of the Ariyan eightfold way, attain growth, increase and maturity of conditions.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Supported, monks, by Himalaya, lord of mountains, snakes grow a body and get strength. When they have grown a body and got strength there, they go down to the tarns. From the tarns they go down to the lakes, From the lakes they go down to the small rivers, From the small rivers they go down to the great rivers, From the great rivers they go down to the sea, the mighty ocean. There they get great size and growth of body. Just so, monks, a monk who, depending on virtue, supported by virtue, cultivates and makes much of the Ariyan eightfold way, attains growth, increase and maturity of conditions. And how, monks, does a monk, depending on virtue, supported by virtue, cultivates and makes much of the Ariyan eightfold way, attains growth, increase and maturity of conditions? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. That is how a monk depending on virtue, supported by virtue, cultivating and making much of the Ariyan eightfold way, attain growth, increase and maturity of conditions." "Supported, monks, by Himalaya, lord of mountains, snakes grow a body and get strength. When they have grown a body and got strength there, they go down to the tarns. From the tarns they go down to the lakes, From the lakes they go down to the small rivers, From the small rivers they go down to the great rivers, From the great rivers they go down to the sea, the mighty ocean. There they get great size and growth of body. Just so, monks, a monk who, depending on virtue, supported by virtue, cultivates and makes much of the Ariyan eightfold way, attains growth, increase and maturity of conditions. And how, monks, does a monk, depending on virtue, supported by virtue, cultivates and makes much of the Ariyan eightfold way, attains growth, increase and maturity of conditions? He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. That is how a monk depending on virtue, supported by virtue, cultivating and making much of the Ariyan eightfold way, attain growth, increase and maturity of conditions." "Supported, monks, by Himalaya, lord of mountains, snakes grow a body and get strength. When they have grown a body and got strength there, they go down to the tarns. From the tarns they go down to the lakes, From the lakes they go down to the small rivers, From the small rivers they go down to the great rivers, From the great rivers they go down to the sea, the mighty ocean. There they get great size and growth of body. Just so, monks, a monk who, depending on virtue, supported by virtue, cultivates and makes much of the Ariyan eightfold way, attains growth, increase and maturity of conditions. And how, monks, does a monk, depending on virtue, supported by virtue, cultivates and makes much of the Ariyan eightfold way, attains growth, increase and maturity of conditions? Herein a monk cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. That is how a monk depending on virtue, supported by virtue, cultivating and making much of the Ariyan eightfold way, attain growth, increase and maturity of conditions." "Supported, monks, by Himalaya, lord of mountains, snakes grow a body and get strength. When they have grown a body and got strength there, they go down to the tarns. From the tarns they go down to the lakes, From the lakes they go down to the small rivers, From the small rivers they go down to the great rivers, From the great rivers they go down to the sea, the mighty ocean. There they get great size and growth of body. Just so, monks, a monk who, depending on virtue, supported by virtue, cultivates and makes much of the Ariyan eightfold way, attains growth, increase and maturity of conditions. And how, monks, does a monk, depending on virtue, supported by virtue, cultivates and makes much of the Ariyan eightfold way, attains growth, increase and maturity of conditions? Herein a monk cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. That is how a monk depending on virtue, supported by virtue, cultivating and making much of the Ariyan eightfold way, attain growth, increase and maturity of conditions."

• [ 5 ] Cf. S. ii, 30. Kussubbhe ( Sn. 720, kussobbha ), ku-s-sobbha; ku-n-nadi; the prefix implies inferiority; hence kupuriso, a rogue; ku-diṭṭhi - micchā-diṭṭhi.
• [ 6 ] Comy. 'A size of a hundred or a thousand fathoms!'
• [ 7 ] Comy. interprets thus: 'The Himālaya is the fourfold perfect purity of virtue. The young snakes are the earnest students (yogāvacarā) The tarns, etc., are the Ariyan path. The Ocean is Nibbāna. Growth, maturity, etc., are the abhiññā.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Suppose a tree, monks, that inclines to the east, slopes to the east, tends to the east. When cut down at the root, in what direction would it fall?" "As it slopes, as it inclines, as it tends, lord." "Well, monks, even so a monk, cultivating and makng much of the Ariyan eightfold way, inclines to Nibbāna, slopes to Nibbāna, tends to Nibbāna,. And how does a monk, cultivating and makng much of the Ariyan eightfold way, incline to Nibbāna, slope to Nibbāna, tend to Nibbāna,? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. That is how a monk, cultivating and makng much of the Ariyan eightfold way, inclines to Nibbāna, slopes to Nibbāna, tends to Nibbāna,. "Suppose a tree, monks, that inclines to the east, slopes to the east, tends to the east. When cut down at the root, in what direction would it fall?" "As it slopes, as it inclines, as it tends, lord." "Well, monks, even so a monk, cultivating and makng much of the Ariyan eightfold way, inclines to Nibbāna, slopes to Nibbāna, tends to Nibbāna,. And how does a monk, cultivating and makng much of the Ariyan eightfold way, incline to Nibbāna, slope to Nibbāna, tend to Nibbāna,? He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. That is how a monk, cultivating and makng much of the Ariyan eightfold way, inclines to Nibbāna, slopes to Nibbāna, tends to Nibbāna,. "Suppose a tree, monks, that inclines to the east, slopes to the east, tends to the east. When cut down at the root, in what direction would it fall?" "As it slopes, as it inclines, as it tends, lord." "Well, monks, even so a monk, cultivating and makng much of the Ariyan eightfold way, inclines to Nibbāna, slopes to Nibbāna, tends to Nibbāna,. And how does a monk, cultivating and makng much of the Ariyan eightfold way, incline to Nibbāna, slope to Nibbāna, tend to Nibbāna,? Herein a monk cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. That is how a monk, cultivating and makng much of the Ariyan eightfold way, inclines to Nibbāna, slopes to Nibbāna, tends to Nibbāna,. "Suppose a tree, monks, that inclines to the east, slopes to the east, tends to the east. When cut down at the root, in what direction would it fall?" "As it slopes, as it inclines, as it tends, lord." "Well, monks, even so a monk, cultivating and makng much of the Ariyan eightfold way, inclines to Nibbāna, slopes to Nibbāna, tends to Nibbāna,. And how does a monk, cultivating and makng much of the Ariyan eightfold way, incline to Nibbāna, slope to Nibbāna, tend to Nibbāna,? Herein a monk cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. That is how a monk, cultivating and makng much of the Ariyan eightfold way, inclines to Nibbāna, slopes to Nibbāna, tends to Nibbāna,.

• [ 8 ] Pabbāro hoti ('gravitates').

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as a pot, if overset, empties out its water, and cannot take it in again, even so a monk who cultivates and makes much of the Ariyan eightfold way, empties out ill, unprofitable states and cannot take them in again. And how, monks, can a monk, by cultivating and makng much of the Ariyan eightfold way, empty out ill, unprofitable states and not take them in again? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. That is how a monk, cultivating and makng much of the Ariyan eightfold way empties out ill, unprofitable states and not take them in again. "Just as a pot, if overset, empties out its water, and cannot take it in again, even so a monk who cultivates and makes much of the Ariyan eightfold way, empties out ill, unprofitable states and cannot take them in again. And how, monks, can a monk, by cultivating and makng much of the Ariyan eightfold way, empty out ill, unprofitable states and not take them in again? He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. That is how a monk, cultivating and makng much of the Ariyan eightfold way empties out ill, unprofitable states and not take them in again. "Just as a pot, if overset, empties out its water, and cannot take it in again, even so a monk who cultivates and makes much of the Ariyan eightfold way, empties out ill, unprofitable states and cannot take them in again. And how, monks, can a monk, by cultivating and makng much of the Ariyan eightfold way, empty out ill, unprofitable states and not take them in again? Herein a monk cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. That is how a monk, cultivating and makng much of the Ariyan eightfold way empties out ill, unprofitable states and not take them in again. "Just as a pot, if overset, empties out its water, and cannot take it in again, even so a monk who cultivates and makes much of the Ariyan eightfold way, empties out ill, unprofitable states and cannot take them in again. And how, monks, can a monk, by cultivating and makng much of the Ariyan eightfold way, empty out ill, unprofitable states and not take them in again? Herein a monk cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. That is how a monk, cultivating and makng much of the Ariyan eightfold way empties out ill, unprofitable states and not take them in again.

• [ 9 ] Nikkujjo vamateva udakaṇ, no paccāvamati. But cf. A. v, 337, where text reads nikkujjo'va tam eva [udakaṇ] no vantaṇ pacc.
• [ 10 ] Comy. na antopavesati.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Suppose monks, the spike of bearded wheat or bearded barley be well aimed. When pressed by hand or foot, it is possible that it will pierce hand or foot and draw blood. Why so? Because, monks, the spike is well aimed. Even so, monks, owing to the right aim of way-culture it is possible that a monk will pierce ignorance, will draw knowledge, will realize Nibbāna,. Why so? Because, monks, his view is well aimed. And how, monks, does a monk by view well aimed, by well aimed way-culture so pierce ignorance, draw knowledge and realize Nibbāna? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. That is how a monk, by view well aimed, by well aimed way-culture pierces ignorance, draws knowledge and realizes Nibbāna. "Suppose monks, the spike of bearded wheat or bearded barley be well aimed. When pressed by hand or foot, it is possible that it will pierce hand or foot and draw blood. Why so? Because, monks, the spike is well aimed. Even so, monks, owing to the right aim of way-culture it is possible that a monk will pierce ignorance, will draw knowledge, will realize Nibbāna,. Why so? Because, monks, his view is well aimed. And how, monks, does a monk by view well aimed, by well aimed way-culture so pierce ignorance, draw knowledge and realize Nibbāna? He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. That is how a monk, by view well aimed, by well aimed way-culture pierces ignorance, draws knowledge and realizes Nibbāna. "Suppose monks, the spike of bearded wheat or bearded barley be well aimed. When pressed by hand or foot, it is possible that it will pierce hand or foot and draw blood. Why so? Because, monks, the spike is well aimed. Even so, monks, owing to the right aim of way-culture it is possible that a monk will pierce ignorance, will draw knowledge, will realize Nibbāna,. Why so? Because, monks, his view is well aimed. And how, monks, does a monk by view well aimed, by well aimed way-culture so pierce ignorance, draw knowledge and realize Nibbāna? Herein a monk cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. That is how a monk, by view well aimed, by well aimed way-culture pierces ignorance, draws knowledge and realizes Nibbāna. "Suppose monks, the spike of bearded wheat or bearded barley be well aimed. When pressed by hand or foot, it is possible that it will pierce hand or foot and draw blood. Why so? Because, monks, the spike is well aimed. Even so, monks, owing to the right aim of way-culture it is possible that a monk will pierce ignorance, will draw knowledge, will realize Nibbāna,. Why so? Because, monks, his view is well aimed. And how, monks, does a monk by view well aimed, by well aimed way-culture so pierce ignorance, draw knowledge and realize Nibbāna? Herein a monk cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. That is how a monk, by view well aimed, by well aimed way-culture pierces ignorance, draws knowledge and realizes Nibbāna.

• [ 12 ] Text bhindati here.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as, monks, divers winds blow in the sky, - some winds blow from the east, some winds blow from the west, some winds blow from the north, some winds blow from the south, some winds are dusty, some winds are dustless, some winds are cool some winds are hot some winds are soft some winds are boisterous. Even so, monks, when a monk cultivates the Ariyan eightfold way, makes much of the Ariyan eightfold way, then in him the four stations of mindfulness by culture reach fulfilment, the four best efforts, by culture reach fulfilment, the four bases of psychic power, by culture reach fulfilment, the five faculties, by culture reach fulfilment, the five powers by culture reach fulfilment, the seven limbs of wisdom by culture reach fulfilment. And how, monks, when a monk cultivates the Ariyan eightfold way, makes much of the Ariyan eightfold way, do the four stations of mindfulness by culture reach fulfilment, the four best efforts, by culture reach fulfilment, the four bases of psychic power, by culture reach fulfilment, the five faculties, by culture reach fulfilment, the five powers by culture reach fulfilment, the seven limbs of wisdom by culture reach fulfilment? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. That is how monks, when a monk cultivates the Ariyan eightfold way, makes much of the Ariyan eightfold way, the four stations of mindfulness by culture reach fulfilment, the four best efforts, by culture reach fulfilment, the four bases of psychic power, by culture reach fulfilment, the five faculties, by culture reach fulfilment, the five powers by culture reach fulfilment, the seven limbs of wisdom by culture reach fulfilment in him. "Just as, monks, divers winds blow in the sky, - some winds blow from the east, some winds blow from the west, some winds blow from the north, some winds blow from the south, some winds are dusty, some winds are dustless, some winds are cool some winds are hot some winds are soft some winds are boisterous. Even so, monks, when a monk cultivates the Ariyan eightfold way, makes much of the Ariyan eightfold way, then in him the four stations of mindfulness by culture reach fulfilment, the four best efforts, by culture reach fulfilment, the four bases of psychic power, by culture reach fulfilment, the five faculties, by culture reach fulfilment, the five powers by culture reach fulfilment, the seven limbs of wisdom by culture reach fulfilment. And how, monks, when a monk cultivates the Ariyan eightfold way, makes much of the Ariyan eightfold way, do the four stations of mindfulness by culture reach fulfilment, the four best efforts, by culture reach fulfilment, the four bases of psychic power, by culture reach fulfilment, the five faculties, by culture reach fulfilment, the five powers by culture reach fulfilment, the seven limbs of wisdom by culture reach fulfilment? He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. That is how monks, when a monk cultivates the Ariyan eightfold way, makes much of the Ariyan eightfold way, the four stations of mindfulness by culture reach fulfilment, the four best efforts, by culture reach fulfilment, the four bases of psychic power, by culture reach fulfilment, the five faculties, by culture reach fulfilment, the five powers by culture reach fulfilment, the seven limbs of wisdom by culture reach fulfilment in him. "Just as, monks, divers winds blow in the sky, - some winds blow from the east, some winds blow from the west, some winds blow from the north, some winds blow from the south, some winds are dusty, some winds are dustless, some winds are cool some winds are hot some winds are soft some winds are boisterous. Even so, monks, when a monk cultivates the Ariyan eightfold way, makes much of the Ariyan eightfold way, then in him the four stations of mindfulness by culture reach fulfilment, the four best efforts, by culture reach fulfilment, the four bases of psychic power, by culture reach fulfilment, the five faculties, by culture reach fulfilment, the five powers by culture reach fulfilment, the seven limbs of wisdom by culture reach fulfilment. And how, monks, when a monk cultivates the Ariyan eightfold way, makes much of the Ariyan eightfold way, do the four stations of mindfulness by culture reach fulfilment, the four best efforts, by culture reach fulfilment, the four bases of psychic power, by culture reach fulfilment, the five faculties, by culture reach fulfilment, the five powers by culture reach fulfilment, the seven limbs of wisdom by culture reach fulfilment? Herein a monk cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. That is how monks, when a monk cultivates the Ariyan eightfold way, makes much of the Ariyan eightfold way, the four stations of mindfulness by culture reach fulfilment, the four best efforts, by culture reach fulfilment, the four bases of psychic power, by culture reach fulfilment, the five faculties, by culture reach fulfilment, the five powers by culture reach fulfilment, the seven limbs of wisdom by culture reach fulfilment in him. "Just as, monks, divers winds blow in the sky, - some winds blow from the east, some winds blow from the west, some winds blow from the north, some winds blow from the south, some winds are dusty, some winds are dustless, some winds are cool some winds are hot some winds are soft some winds are boisterous. Even so, monks, when a monk cultivates the Ariyan eightfold way, makes much of the Ariyan eightfold way, then in him the four stations of mindfulness by culture reach fulfilment, the four best efforts, by culture reach fulfilment, the four bases of psychic power, by culture reach fulfilment, the five faculties, by culture reach fulfilment, the five powers by culture reach fulfilment, the seven limbs of wisdom by culture reach fulfilment. And how, monks, when a monk cultivates the Ariyan eightfold way, makes much of the Ariyan eightfold way, do the four stations of mindfulness by culture reach fulfilment, the four best efforts, by culture reach fulfilment, the four bases of psychic power, by culture reach fulfilment, the five faculties, by culture reach fulfilment, the five powers by culture reach fulfilment, the seven limbs of wisdom by culture reach fulfilment? Herein a monk cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. That is how monks, when a monk cultivates the Ariyan eightfold way, makes much of the Ariyan eightfold way, the four stations of mindfulness by culture reach fulfilment, the four best efforts, by culture reach fulfilment, the four bases of psychic power, by culture reach fulfilment, the five faculties, by culture reach fulfilment, the five powers by culture reach fulfilment, the seven limbs of wisdom by culture reach fulfilment in him.

• [ 14 ] Cf. K.S. iv, 259 ff.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as, monks, in the last month of the hot season the dust and dirt fly up, and then out of due season a great rain-cloud in a moment lays and makes them vanish, - even so does a monk who cultivates and makes much of the Ariyan eightfold way lay and cause to vanish the ill unprofitable states that rise from time to time. And how does a monk who cultivates and makes much of the Ariyan eightfold way lay and cause to vanish the ill unprofitable states that rise from time to time? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. That is how monks, when a monk cultivates the Ariyan eightfold way, makes much of the Ariyan eightfold way, a monk lays and causes to vanish the ill, unprofitable states that rise and rise again. "Just as, monks, in the last month of the hot season the dust and dirt fly up, and then out of due season a great rain-cloud in a moment lays and makes them vanish, - even so does a monk who cultivates and makes much of the Ariyan eightfold way lay and cause to vanish the ill unprofitable states that rise from time to time. And how does a monk who cultivates and makes much of the Ariyan eightfold way lay and cause to vanish the ill unprofitable states that rise from time to time? He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. That is how monks, when a monk cultivates the Ariyan eightfold way, makes much of the Ariyan eightfold way, a monk lays and causes to vanish the ill, unprofitable states that rise and rise again. "Just as, monks, in the last month of the hot season the dust and dirt fly up, and then out of due season a great rain-cloud in a moment lays and makes them vanish, - even so does a monk who cultivates and makes much of the Ariyan eightfold way lay and cause to vanish the ill unprofitable states that rise from time to time. And how does a monk who cultivates and makes much of the Ariyan eightfold way lay and cause to vanish the ill unprofitable states that rise from time to time? Herein a monk cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. That is how monks, when a monk cultivates the Ariyan eightfold way, makes much of the Ariyan eightfold way, a monk lays and causes to vanish the ill, unprofitable states that rise and rise again. "Just as, monks, in the last month of the hot season the dust and dirt fly up, and then out of due season a great rain-cloud in a moment lays and makes them vanish, - even so does a monk who cultivates and makes much of the Ariyan eightfold way lay and cause to vanish the ill unprofitable states that rise from time to time. And how does a monk who cultivates and makes much of the Ariyan eightfold way lay and cause to vanish the ill unprofitable states that rise from time to time? Herein a monk cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. That is how monks, when a monk cultivates the Ariyan eightfold way, makes much of the Ariyan eightfold way, a monk lays and causes to vanish the ill, unprofitable states that rise and rise again.

• [ 15 ] Cf. text 321 (gimhānaṇ pacchime māse) =Āsāḷḷhi-māse (our June-July). Comy.
• [ 16 ] Text uggataṇ. Comy. ūhataṇ, explained as uddhaṇ gataṇ.
• [ 17 ] Ṭhānaso ( lit. there and then, on the spot); VM. i, 268, khaṇen'eva
• [ 18 ] Cf. Expos., p. 90.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as, monks, from time to time a strong wind scatters and causes to vanish a great mass of clouds that has arisen, even so a monk who cultivates and makes much of the Ariyan eightfold way from time to time scatters and causes to vanish the ill, unprofitable states that rise and rise again. And how does a monk who cultivates and makes much of the Ariyan eightfold way from time to time scatter and cause to vanish the ill, unprofitable states that rise and rise again? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. That is how monks, when a monk cultivates the Ariyan eightfold way, makes much of the Ariyan eightfold way, from time to time scatters and causes to vanish the ill, unprofitable states that rise and rise again. "Just as, monks, from time to time a strong wind scatters and causes to vanish a great mass of clouds that has arisen, even so a monk who cultivates and makes much of the Ariyan eightfold way from time to time scatters and causes to vanish the ill, unprofitable states that rise and rise again. And how does a monk who cultivates and makes much of the Ariyan eightfold way from time to time scatter and cause to vanish the ill, unprofitable states that rise and rise again? He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. That is how monks, when a monk cultivates the Ariyan eightfold way, makes much of the Ariyan eightfold way, from time to time scatters and causes to vanish the ill, unprofitable states that rise and rise again. "Just as, monks, from time to time a strong wind scatters and causes to vanish a great mass of clouds that has arisen, even so a monk who cultivates and makes much of the Ariyan eightfold way from time to time scatters and causes to vanish the ill, unprofitable states that rise and rise again. And how does a monk who cultivates and makes much of the Ariyan eightfold way from time to time scatter and cause to vanish the ill, unprofitable states that rise and rise again? Herein a monk cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. That is how monks, when a monk cultivates the Ariyan eightfold way, makes much of the Ariyan eightfold way, from time to time scatters and causes to vanish the ill, unprofitable states that rise and rise again. "Just as, monks, from time to time a strong wind scatters and causes to vanish a great mass of clouds that has arisen, even so a monk who cultivates and makes much of the Ariyan eightfold way from time to time scatters and causes to vanish the ill, unprofitable states that rise and rise again. And how does a monk who cultivates and makes much of the Ariyan eightfold way from time to time scatter and cause to vanish the ill, unprofitable states that rise and rise again? Herein a monk cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. That is how monks, when a monk cultivates the Ariyan eightfold way, makes much of the Ariyan eightfold way, from time to time scatters and causes to vanish the ill, unprofitable states that rise and rise again.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as, monks, in the case of a sea-faring vessel rigged with masts and stays and stranded on the bank, for six months it is worn by the water, while in the dry season its rigging is spoiled by wind and sun: then, overstrung by a shower in the rainy season, it is easily weakened and rots away, - just so, in a monk who cultivates and makes much of the Ariyan eightfold way right easily the fetters are weakened and rot away. And how, monks, in one so cultivating and making much of the Ariyan eightfold way are the fetters weakened and rot away? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. That is how monks, in one so cultivating and making much of the Ariyan eightfold way the fetters are weakened and rot away. "Just as, monks, in the case of a sea-faring vessel rigged with masts and stays and stranded on the bank, for six months it is worn by the water, while in the dry season its rigging is spoiled by wind and sun: then, overstrung by a shower in the rainy season, it is easily weakened and rots away, - just so, in a monk who cultivates and makes much of the Ariyan eightfold way right easily the fetters are weakened and rot away. And how, monks, in one so cultivating and making much of the Ariyan eightfold way are the fetters weakened and rot away? He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. That is how monks, in one so cultivating and making much of the Ariyan eightfold way the fetters are weakened and rot away. "Just as, monks, in the case of a sea-faring vessel rigged with masts and stays and stranded on the bank, for six months it is worn by the water, while in the dry season its rigging is spoiled by wind and sun: then, overstrung by a shower in the rainy season, it is easily weakened and rots away, - just so, in a monk who cultivates and makes much of the Ariyan eightfold way right easily the fetters are weakened and rot away. And how, monks, in one so cultivating and making much of the Ariyan eightfold way are the fetters weakened and rot away? Herein a monk cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. That is how monks, in one so cultivating and making much of the Ariyan eightfold way the fetters are weakened and rot away. "Just as, monks, in the case of a sea-faring vessel rigged with masts and stays and stranded on the bank, for six months it is worn by the water, while in the dry season its rigging is spoiled by wind and sun: then, overstrung by a shower in the rainy season, it is easily weakened and rots away, - just so, in a monk who cultivates and makes much of the Ariyan eightfold way right easily the fetters are weakened and rot away. And how, monks, in one so cultivating and making much of the Ariyan eightfold way are the fetters weakened and rot away? Herein a monk cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. That is how monks, in one so cultivating and making much of the Ariyan eightfold way the fetters are weakened and rot away.

• [ 20 ] Text pariyenāya (? pariyāyena, whirling round and round); v.l, pariyādāya ( S. iii; A. iv ). Comy. refers to previous comment on S. iii, where it has mahāsamudde pariyādānaṇ (the wasting away in the ocean) and mahāsamudd'odakena khajjamānānaṇ khandhānaṇ (the timbers - being eaten away by the water.
• [ 21 ] Text abhipavuṭṭhāni; at A. and S. iii; -pavaṭṭāni.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Suppose, monks, a guest-house. Thither come folk from the eastern quarter, who take up residence therein. Thither come folk from the western quarter, who take up residence therein. Thither come folk from the northern quarter, who take up residence therein. Thither come folk from the southern quarter, who take up residence therein. Noblemen and brahmins, commoners and serfs. Even so, monks, a monk who cultivates the Ariyan eightfold way, who makes much of the Ariyan eightfold way, by full comprehension realizes those states which are by full comprehension to be fully understood. Those states that are to be abandoned by full comprehension, by full comprehension he abandons; those states that are to be realized by full comprehension, by full comprehension he realizes; those states that are to be cultivated by full comprehension, by full comprehension he cultivates. What, monks, are the states to be realized by full comprehension? To that question you must reply: 'It is the five factors that have to do with grasping.' What five? They are these: The body-factor that has to do with grasping, the factor of feeling that has to do with grasping, the perception-factor that has to do with grasping, the activities-factor that has to do with grasping, the consciousness-factor that has to do with grasping. And what, monks, are the states that are to be abandoned by full comprehension? They are ignorance, and lust of becoming. These are the states to be abandoned by full comprehension. And what, monks, are the states that are to be realized by full comprehension? They are knowledge and release. These are the states to be realized by full comprehension. And what, monks, are the states that are to be cultivated by full comprehension? They are calm and insight. These are the states to be cultivated by full comprehension. And how does a monk, cultivating and making much of the Ariyan eightfold way, realize, abandon, fully comprehend and cultivate (these states)? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. That is how monks, a monk who cultivates the Ariyan eightfold way, who makes much of the Ariyan eightfold way, by full comprehension realizes those states which are by full comprehension to be fully understood; those states that are to be abandoned by full comprehension, by full comprehension he abandons; those states that are to be realized by full comprehension, by full comprehension he realizes; those states that are to be cultivated by full comprehension, by full comprehension he cultivates. "Suppose, monks, a guest-house. Thither come folk from the eastern quarter, who take up residence therein. Thither come folk from the western quarter, who take up residence therein. Thither come folk from the northern quarter, who take up residence therein. Thither come folk from the southern quarter, who take up residence therein. Noblemen and brahmins, commoners and serfs. Even so, monks, a monk who cultivates the Ariyan eightfold way, who makes much of the Ariyan eightfold way, by full comprehension realizes those states which are by full comprehension to be fully understood. Those states that are to be abandoned by full comprehension, by full comprehension he abandons; those states that are to be realized by full comprehension, by full comprehension he realizes; those states that are to be cultivated by full comprehension, by full comprehension he cultivates. What, monks, are the states to be realized by full comprehension? To that question you must reply: 'It is the five factors that have to do with grasping.' What five? They are these: The body-factor that has to do with grasping, the factor of feeling that has to do with grasping, the perception-factor that has to do with grasping, the activities-factor that has to do with grasping, the consciousness-factor that has to do with grasping. And what, monks, are the states that are to be abandoned by full comprehension? They are ignorance, and lust of becoming. These are the states to be abandoned by full comprehension. And what, monks, are the states that are to be realized by full comprehension? They are knowledge and release. These are the states to be realized by full comprehension. And what, monks, are the states that are to be cultivated by full comprehension? They are calm and insight. These are the states to be cultivated by full comprehension. And how does a monk, cultivating and making much of the Ariyan eightfold way, realize, abandon, fully comprehend and cultivate (these states)? He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. That is how monks, a monk who cultivates the Ariyan eightfold way, who makes much of the Ariyan eightfold way, by full comprehension realizes those states which are by full comprehension to be fully understood; those states that are to be abandoned by full comprehension, by full comprehension he abandons; those states that are to be realized by full comprehension, by full comprehension he realizes; those states that are to be cultivated by full comprehension, by full comprehension he cultivates. "Suppose, monks, a guest-house. Thither come folk from the eastern quarter, who take up residence therein. Thither come folk from the western quarter, who take up residence therein. Thither come folk from the northern quarter, who take up residence therein. Thither come folk from the southern quarter, who take up residence therein. Noblemen and brahmins, commoners and serfs. Even so, monks, a monk who cultivates the Ariyan eightfold way, who makes much of the Ariyan eightfold way, by full comprehension realizes those states which are by full comprehension to be fully understood. Those states that are to be abandoned by full comprehension, by full comprehension he abandons; those states that are to be realized by full comprehension, by full comprehension he realizes; those states that are to be cultivated by full comprehension, by full comprehension he cultivates. What, monks, are the states to be realized by full comprehension? To that question you must reply: 'It is the five factors that have to do with grasping.' What five? They are these: The body-factor that has to do with grasping, the factor of feeling that has to do with grasping, the perception-factor that has to do with grasping, the activities-factor that has to do with grasping, the consciousness-factor that has to do with grasping. And what, monks, are the states that are to be abandoned by full comprehension? They are ignorance, and lust of becoming. These are the states to be abandoned by full comprehension. And what, monks, are the states that are to be realized by full comprehension? They are knowledge and release. These are the states to be realized by full comprehension. And what, monks, are the states that are to be cultivated by full comprehension? They are calm and insight. These are the states to be cultivated by full comprehension. And how does a monk, cultivating and making much of the Ariyan eightfold way, realize, abandon, fully comprehend and cultivate (these states)? Herein a monk cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. That is how monks, a monk who cultivates the Ariyan eightfold way, who makes much of the Ariyan eightfold way, by full comprehension realizes those states which are by full comprehension to be fully understood; those states that are to be abandoned by full comprehension, by full comprehension he abandons; those states that are to be realized by full comprehension, by full comprehension he realizes; those states that are to be cultivated by full comprehension, by full comprehension he cultivates. "Suppose, monks, a guest-house. Thither come folk from the eastern quarter, who take up residence therein. Thither come folk from the western quarter, who take up residence therein. Thither come folk from the northern quarter, who take up residence therein. Thither come folk from the southern quarter, who take up residence therein. Noblemen and brahmins, commoners and serfs. Even so, monks, a monk who cultivates the Ariyan eightfold way, who makes much of the Ariyan eightfold way, by full comprehension realizes those states which are by full comprehension to be fully understood. Those states that are to be abandoned by full comprehension, by full comprehension he abandons; those states that are to be realized by full comprehension, by full comprehension he realizes; those states that are to be cultivated by full comprehension, by full comprehension he cultivates. What, monks, are the states to be realized by full comprehension? To that question you must reply: 'It is the five factors that have to do with grasping.' What five? They are these: The body-factor that has to do with grasping, the factor of feeling that has to do with grasping, the perception-factor that has to do with grasping, the activities-factor that has to do with grasping, the consciousness-factor that has to do with grasping. And what, monks, are the states that are to be abandoned by full comprehension? They are ignorance, and lust of becoming. These are the states to be abandoned by full comprehension. And what, monks, are the states that are to be realized by full comprehension? They are knowledge and release. These are the states to be realized by full comprehension. And what, monks, are the states that are to be cultivated by full comprehension? They are calm and insight. These are the states to be cultivated by full comprehension. And how does a monk, cultivating and making much of the Ariyan eightfold way, realize, abandon, fully comprehend and cultivate (these states)? Herein a monk cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. That is how monks, a monk who cultivates the Ariyan eightfold way, who makes much of the Ariyan eightfold way, by full comprehension realizes those states which are by full comprehension to be fully understood; those states that are to be abandoned by full comprehension, by full comprehension he abandons; those states that are to be realized by full comprehension, by full comprehension he realizes; those states that are to be cultivated by full comprehension, by full comprehension he cultivates.

• [ 23 ] Vessā, suddā.
• [ 24 ] Cf. S. iv, 29. Abhiññā-pariññeyyā.
• [ 25 ] K.S. iii, 41; Compend., p. 185.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Suppose, monks, the river Ganges, that flows, slides and tends towards the east, and there comes a great crowd of folk, armed with pick and basket, saying: 'We will make this river Ganges flow, slide and tend towards the west.' What think ye, monks? Would that great crowd of folk make the river Ganges flow, slide and tend towards the west?" "Surely not, lord." "And why not?" "Because, lord, the river Ganges flows, slides and tends towards the east, it were no easy thing to make it flow, slide and tend towards the west; insomuch that fatigue and vexation would be the lot of that great crowd of folk." "Just so, monks, if the rajah's royal ministers or his friends or boon companions or kinsmen or blood relatives were to come to a monk who is cultivating and making much of the Axiyan eightfold way, and were to seek to entice him with wealth, saying: 'Come, good man! Why should these yellow robes torment you? Why parade about with shaven crown and bowl? Come! Return to the lower life and enjoy possessions and do deeds of merit,' - for that monk so cultivating and making much of the Ariyan eightfold way return to the lower life is impossible. Why so? Because, monks, that monk's heart has for many a long day been bent on detachment, inclined to detachment, turned towards detachment, so that there is no possibility for him to return to the lower life. And how, monks, does a monk cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, that is based on cessation, that ends in self-surrender. That is how monks, a monk cultivates and makes much of the Ariyan eightfold way. "Suppose, monks, the river Ganges, that flows, slides and tends towards the east, and there comes a great crowd of folk, armed with pick and basket, saying: 'We will make this river Ganges flow, slide and tend towards the west.' What think ye, monks? Would that great crowd of folk make the river Ganges flow, slide and tend towards the west?" "Surely not, lord." "And why not?" "Because, lord, the river Ganges flows, slides and tends towards the east, it were no easy thing to make it flow, slide and tend towards the west; insomuch that fatigue and vexation would be the lot of that great crowd of folk." "Just so, monks, if the rajah's royal ministers or his friends or boon companions or kinsmen or blood relatives were to come to a monk who is cultivating and making much of the Axiyan eightfold way, and were to seek to entice him with wealth, saying: 'Come, good man! Why should these yellow robes torment you? Why parade about with shaven crown and bowl? Come! Return to the lower life and enjoy possessions and do deeds of merit,' - for that monk so cultivating and making much of the Ariyan eightfold way return to the lower life is impossible. Why so? Because, monks, that monk's heart has for many a long day been bent on detachment, inclined to detachment, turned towards detachment, so that there is no possibility for him to return to the lower life. And how, monks, does a monk cultivate and make much of the Ariyan eightfold way? He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. That is how monks, a monk cultivates and makes much of the Ariyan eightfold way. "Suppose, monks, the river Ganges, that flows, slides and tends towards the east, and there comes a great crowd of folk, armed with pick and basket, saying: 'We will make this river Ganges flow, slide and tend towards the west.' What think ye, monks? Would that great crowd of folk make the river Ganges flow, slide and tend towards the west?" "Surely not, lord." "And why not?" "Because, lord, the river Ganges flows, slides and tends towards the east, it were no easy thing to make it flow, slide and tend towards the west; insomuch that fatigue and vexation would be the lot of that great crowd of folk." "Just so, monks, if the rajah's royal ministers or his friends or boon companions or kinsmen or blood relatives were to come to a monk who is cultivating and making much of the Axiyan eightfold way, and were to seek to entice him with wealth, saying: 'Come, good man! Why should these yellow robes torment you? Why parade about with shaven crown and bowl? Come! Return to the lower life and enjoy possessions and do deeds of merit,' - for that monk so cultivating and making much of the Ariyan eightfold way return to the lower life is impossible. Why so? Because, monks, that monk's heart has for many a long day been bent on detachment, inclined to detachment, turned towards detachment, so that there is no possibility for him to return to the lower life. And how, monks, does a monk cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. That is how monks, a monk cultivates and makes much of the Ariyan eightfold way. "Suppose, monks, the river Ganges, that flows, slides and tends towards the east, and there comes a great crowd of folk, armed with pick and basket, saying: 'We will make this river Ganges flow, slide and tend towards the west.' What think ye, monks? Would that great crowd of folk make the river Ganges flow, slide and tend towards the west?" "Surely not, lord." "And why not?" "Because, lord, the river Ganges flows, slides and tends towards the east, it were no easy thing to make it flow, slide and tend towards the west; insomuch that fatigue and vexation would be the lot of that great crowd of folk." "Just so, monks, if the rajah's royal ministers or his friends or boon companions or kinsmen or blood relatives were to come to a monk who is cultivating and making much of the Axiyan eightfold way, and were to seek to entice him with wealth, saying: 'Come, good man! Why should these yellow robes torment you? Why parade about with shaven crown and bowl? Come! Return to the lower life and enjoy possessions and do deeds of merit,' - for that monk so cultivating and making much of the Ariyan eightfold way return to the lower life is impossible. Why so? Because, monks, that monk's heart has for many a long day been bent on detachment, inclined to detachment, turned towards detachment, so that there is no possibility for him to return to the lower life. And how, monks, does a monk cultivate and make much of the Ariyan eightfold way? Herein a monk cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. That is how monks, a monk cultivates and makes much of the Ariyan eightfold way.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there are these three longings. What three? The longing for sensual delights, the longing for becoming, the longing for the holy life. These, monks, are the three longings. It is for the full comprehension of these three longings, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these three longings. What three? The longing for sensual delights, the longing for becoming, the longing for the holy life. These, monks, are the three longings. It is for the realization of (the meaning of) these three longings, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these three longings. What three? The longing for sensual delights, the longing for becoming, the longing for the holy life. These, monks, are the three longings. It is for the wearing out of these three longings, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these three longings. What three? The longing for sensual delights, the longing for becoming, the longing for the holy life. These, monks, are the three longings. It is for the abandoning of these three longings, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna.

• [ 2 ] Comy. takes this to mean 'holy life with wrong views'; but even to long for the 'holy life' is a subtle fault, according to the Master's teaching. The word brahmacariya (best practice) had degenerated, by the time of Buddhaghosa ( cf. VibhA. 504) to mean only 'celibacy' or 'chastity' (methuna-virati); but see above, I, 4, vii. At Vibh. 366 it is defined as holding contrary views (vipariyesa-gāho) such as 'the world is eternal,' etc.! Or should we translate 'longings of (incidental to) the holy life'?
• [ 3 ] Cf. Pts. of Contr 363.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there are these three conceits. What three? The 'better am I' conceit, the 'equal am I' conceit, the 'worse am I' conceit. These are the three conceits. It is for the full comprehension of these three conceits, monks, that the Ariyan eightfold way is to be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these three conceits. What three? The 'better am I' conceit, the 'equal am I' conceit, the 'worse am I' conceit. These are the three conceits. It is for the realization of (the meaning of) these three conceits, monks, that the Ariyan eightfold way is to be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these three conceits. What three? The 'better am I' conceit, the 'equal am I' conceit, the 'worse am I' conceit. These are the three conceits. It is for the wearing out of these three conceits, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these three conceits. What three? The 'better am I' conceit, the 'equal am I' conceit, the 'worse am I' conceit. These are the three conceits. It is for the abandoning of these three conceits, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna.

• [ 4 ] Vidhā (modes or forms of false opinion and strife springing from māno ). Cf. K.S. iii, 42 n.; Vibh. 367; Budd. Psych. Eth., 298.
• [ ed1 ] Woodward here has 'than' which would make this the same as #3.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there are three āsavas. What three? The āsava of sensual delight, the āsava of becoming, the āsava of nescience. These are the three. It is for the full comprehension of these three āsavas, monks, that the Ariyan eightfold way is to be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are three āsavas. What three? The āsava of sensual delight, the āsava of becoming, the āsava of nescience. These are the three. It is for the realization of (the meaning of) these three āsavas, monks, that the Ariyan eightfold way is to be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are three āsavas. What three? The āsava of sensual delight, the āsava of becoming, the āsava of nescience. These are the three. It is for the wearing out of these three āsavas, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are three āsavas. What three? The āsava of sensual delight, the āsava of becoming, the āsava of nescience. These are the three. It is for the abandoning of these three āsava, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna.

• [ 5 ] For this word, translated 'cankers' by Lord Chalmers in his Further Dialogues, see Introduction [sic. Editorial Note] to K.S. iii. With the addition of diṭṭhi there are sometimes four.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks there are three becomings. What three? Becoming in the sensuous world, becoming in the world of form, becoming in the formless world. These are the three. It is for the full comprehension of these three becomings monks, that the Ariyan eightfold way is to be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks there are three becomings. What three? Becoming in the sensuous world, becoming in the world of form, becoming in the formless world. These are the three. It is for the realization of (the meaning of) these three becomings, monks, that the Ariyan eightfold way is to be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks there are three becomings. What three? Becoming in the sensuous world, becoming in the world of form, becoming in the formless world. These are the three. It is for the wearing out of these three becomings, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks there are three becomings. What three? Becoming in the sensuous world, becoming in the world of form, becoming in the formless world. These are the three. It is for the abandoning of these three becomings, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there are these three forms of suffering. What three? The sort of suffering caused by pain, the sort caused by the activities, the sort of suffering caused by the changeable nature of things. These are the three. It is for the full comprehension of these three forms of suffering monks, that the Ariyan eightfold way is to be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these three forms of suffering. What three? The sort of suffering caused by pain, the sort caused by the activities, the sort of suffering caused by the changeable nature of things. These are the three. It is for the realization of (the meaning of) these three forms of suffering, monks, that the Ariyan eightfold way is to be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these three forms of suffering. What three? The sort of suffering caused by pain, the sort caused by the activities, the sort of suffering caused by the changeable nature of things. These are the three. It is for the wearing out of these three forms of suffering, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these three forms of suffering. What three? The sort of suffering caused by pain, the sort caused by the activities, the sort of suffering caused by the changeable nature of things. These are the three. It is for the abandoning of these three forms of suffering, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna.

• [ 6 ] Dukkhatā. Cf. S. iv, 259; K.S. iv, 175; Pts. of Contr., 316.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there are these three (mental) obstructions. What three?|| || The obstruction of lust, the obstruction of hatred, the obstruction of illusion. These are the three. It is for the full comprehension of these three obstructions monks, that the Ariyan eightfold way is to be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these three (mental) obstructions. What three?|| || The obstruction of lust, the obstruction of hatred, the obstruction of illusion. These are the three. It is for the realization of (the meaning of) these three obstructions, monks, that the Ariyan eightfold way is to be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these three (mental) obstructions. What three?|| || The obstruction of lust, the obstruction of hatred, the obstruction of illusion. These are the three. It is for the wearing out of these three obstructions, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these three (mental) obstructions. What three?|| || The obstruction of lust, the obstruction of hatred, the obstruction of illusion. These are the three. It is for the abandoning of these three obstructions, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna.

• [ 7 ] Khilā, fallow or unploughed land. At Vibh. 377 five ceto-khilā, viz. : Doubt and wavering in the Teacher, Norm, Order and training; peevishness, etc., to co-disciples. Not to be confused with khīlā (bar or post).

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there are these three stains. What three? The stain of lust, the stain of hatred, the stain of illusion. These are the three. It is for the full comprehension of these three stains, monks, that the Ariyan eightfold way is to be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these three stains. What three? The stain of lust, the stain of hatred, the stain of illusion. These are the three. It is for the realization of (the meaning of) these three stains, monks, that the Ariyan eightfold way is to be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these three stains. What three? The stain of lust, the stain of hatred, the stain of illusion. These are the three. It is for the wearing out of these three stains, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these three stains. What three? The stain of lust, the stain of hatred, the stain of illusion. These are the three. It is for the abandoning of these three stains, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there are these three pains. What three? The pain of lust, the pain of hatred, the pain of illusion. These are the three. It is for the full comprehension of these three pains, monks, that the Ariyan eightfold way is to be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these three pains. What three? The pain of lust, the pain of hatred, the pain of illusion. These are the three. It is for the realization of (the meaning of) these three pains, monks, that the Ariyan eightfold way is to be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these three pains. What three? The pain of lust, the pain of hatred, the pain of illusion. These are the three. It is for the wearing out of these three pains, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these three pains. What three? The pain of lust, the pain of hatred, the pain of illusion. These are the three. It is for the abandoning of these three pains, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna.

• [ 8 ] Nighā Comy. explains thus: 'A term for pains which destroy, in whomsoever they arise' (taṇ purisaṇ nihanti).

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there are these three feelings. What three? Feeling that is pleasant, feeling that is painful, feeling that is neither pleasant nor painful. These are the three. It is for the full comprehension of these three feelings, monks, that the Ariyan eightfold way is to be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these three feelings. What three? Feeling that is pleasant, feeling that is painful, feeling that is neither pleasant nor painful. These are the three. It is for the realization of (the meaning of) these three feelings, monks, that the Ariyan eightfold way is to be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these three feelings. What three? Feeling that is pleasant, feeling that is painful, feeling that is neither pleasant nor painful. These are the three. It is for the wearing out of these three feelings, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these three feelings. What three? Feeling that is pleasant, feeling that is painful, feeling that is neither pleasant nor painful. These are the three. It is for the abandoning of these three feelings, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there axe these three cravings. What three? The craving for sensual delights, the craving for becoming, the craving for ceasing to become. These are the three. It is for the full comprehension of these three cravings, monks, that the Ariyan eightfold way is to be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there axe these three cravings. What three? The craving for sensual delights, the craving for becoming, the craving for ceasing to become. These are the three. It is for the realization of (the meaning of) these three cravings, monks, that the Ariyan eightfold way is to be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there axe these three cravings. What three? The craving for sensual delights, the craving for becoming, the craving for ceasing to become. These are the three. It is for the wearing out of these three cravings, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there axe these three cravings. What three? The craving for sensual delights, the craving for becoming, the craving for ceasing to become. These are the three. It is for the abandoning of these three cravings, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there axe these three thirsts. What three? The thirst for sensual delights, the thirst for becoming, the thirst for ceasing to become. These are the three. It is for the full comprehension of these three thirsts, monks, that the Ariyan eightfold way is to be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there axe these three thirsts. What three? The thirst for sensual delights, the thirst for becoming, the thirst for ceasing to become. These are the three. It is for the realization of (the meaning of) these three thirsts, monks, that the Ariyan eightfold way is to be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there axe these three thirsts. What three? The thirst for sensual delights, the thirst for becoming, the thirst for ceasing to become. These are the three. It is for the wearing out of these three thirsts, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there axe these three thirsts. What three? The thirst for sensual delights, the thirst for becoming, the thirst for ceasing to become. These are the three. It is for the abandoning of these three thirsts, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right action, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna.

• [ 9 ] Vibhava (sometimes 'excessive wealth' = 'accentuated existence'). Cf. Dialog. iii, 208 and compare with § 1, where its parallel is brahmacariya. Thus it would here mean an annihilationist in view.
• [ 10 ] Tasinā (= taṇhā), cf. Dhp. 342. This is not in Sinh. MSS.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there are these four floods. What four? The flood of sensual desire, the flood of becoming, the flood of view, the flood of nescience. These are the four floods. It is for the full comprehension of these four floods, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these four floods. What four? The flood of sensual desire, the flood of becoming, the flood of view, the flood of nescience. These are the four floods. It is for the realization of (the meaning of) these four floods, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these four floods. What four? The flood of sensual desire, the flood of becoming, the flood of view, the flood of nescience. These are the four floods. It is for the wearing out of these four floods, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these four floods. What four? The flood of sensual desire, the flood of becoming, the flood of view, the flood of nescience. These are the four floods. It is for the abandoning of these four floods, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna.

• [ 2 ] Comy. chanda-rāga.
• [ 3 ] Comy. The sixty-two heretical views.
• [ 4 ] Comy. 'Of the four truths.'

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there are these four bonds. What four? The bond of sensual desire, the bond of becoming, the bond of view, the bond of nescience. These are the four bonds. It is for the full comprehension of these four bonds, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these four bonds. What four? The bond of sensual desire, the bond of becoming, the bond of view, the bond of nescience. These are the four bonds. It is for the realization of (the meaning of) these four bonds, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these four bonds. What four? The bond of sensual desire, the bond of becoming, the bond of view, the bond of nescience. These are the four bonds. It is for the wearing out of these four bonds, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these four bonds. What four? The bond of sensual desire, the bond of becoming, the bond of view, the bond of nescience. These are the four bonds. It is for the abandoning these four bonds, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there are these four graspings. What four? The grasping of sensual desire, the grasping of view, the grasping of rite and ritual, the grasping of the self-heresy. These are the four graspings. It is for the full comprehension of these four graspings, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these four graspings. What four? The grasping of sensual desire, the grasping of view, the grasping of rite and ritual, the grasping of the self-heresy. These are the four graspings. It is for the realization (of the meaning) of these four graspings, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these four graspings. What four? The grasping of sensual desire, the grasping of view, the grasping of rite and ritual, the grasping of the self-heresy. These are the four graspings. It is for the wearing out of these four graspings, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these four graspings. What four? The grasping of sensual desire, the grasping of view, the grasping of rite and ritual, the grasping of the self-heresy. These are the four graspings. It is for the abandoning of these four graspings, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna.

• [ 6 ] I.e. arising from.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there are these four (bodily) ties. What four? The bodily tie of covetousness, the bodily tie of malevolence, the bodily tie of contagion of rite and ritual, the bodily tie of tendency to dogmatic view. These are the four bodily ties. It is for the full comprehension of these four bodily ties, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these four (bodily) ties. What four? The bodily tie of covetousness, the bodily tie of malevolence, the bodily tie of contagion of rite and ritual, the bodily tie of tendency to dogmatic view. These are the four bodily ties. It is for the realization (of the meaning) of these four bodily ties, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these four (bodily) ties. What four? The bodily tie of covetousness, the bodily tie of malevolence, the bodily tie of contagion of rite and ritual, the bodily tie of tendency to dogmatic view. These are the four bodily ties. It is for the wearing out of these four bodily ties, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these four (bodily) ties. What four? The bodily tie of covetousness, the bodily tie of malevolence, the bodily tie of contagion of rite and ritual, the bodily tie of tendency to dogmatic view. These are the four bodily ties. It is for the abandoning of these four bodily ties, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna.

• [ 7 ] Gantha. Cf. Buddh. Psych. Eth., § 1139; Asl. 377.
• [ 8 ] Saccābhiniveso. To say 'this is the truth.' Comy.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there are these seven tendencies. What seven? The tendency to sensual lust, the tendency to resentment, the tendency to view, the tendency to doubt and wavering, the tendency to conceit, the tendency to nescience. These are the seven tendencies. It is for the full comprehension of these seven tendencies, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these seven tendencies. What seven? The tendency to sensual lust, the tendency to resentment, the tendency to view, the tendency to doubt and wavering, the tendency to conceit, the tendency to nescience. These are the seven tendencies. It is for the realization (of the meaning) of these seven tendencies, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these seven tendencies. What seven? The tendency to sensual lust, the tendency to resentment, the tendency to view, the tendency to doubt and wavering, the tendency to conceit, the tendency to nescience. These are the seven tendencies. It is for the wearing out of these seven tendencies, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these seven tendencies. What seven? The tendency to sensual lust, the tendency to resentment, the tendency to view, the tendency to doubt and wavering, the tendency to conceit, the tendency to nescience. These are the seven tendencies. It is for the abandoning of these seven tendencies, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there are these five pleasures of sense. What five? There are objects cognizable by the eye, objects desirable, pleasant, delightful and dear, passion-fraught, inciting to lust. There are sounds cognizable by the ear, objects desirable, pleasant, delightful and dear, passion-fraught, inciting to lust. There are scents cognizable by the nose, objects desirable, pleasant, delightful and dear, passion-fraught, inciting to lust. There are savours cognizable by the tongue, objects desirable, pleasant, delightful and dear, passion-fraught, inciting to lust. There are tangibles cognizable by the body, objects desirable, pleasant, delightful and dear, passion-fraught, inciting to lust. These are the five pleasures of sense. It is for the full comprehension of these five pleasures of sense, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these five pleasures of sense. What five? There are objects cognizable by the eye, objects desirable, pleasant, delightful and dear, passion-fraught, inciting to lust. There are sounds cognizable by the ear, objects desirable, pleasant, delightful and dear, passion-fraught, inciting to lust. There are scents cognizable by the nose, objects desirable, pleasant, delightful and dear, passion-fraught, inciting to lust. There are savours cognizable by the tongue, objects desirable, pleasant, delightful and dear, passion-fraught, inciting to lust. There are tangibles cognizable by the body, objects desirable, pleasant, delightful and dear, passion-fraught, inciting to lust. These are the five pleasures of sense. It is for the realization (of the meaning) of these five pleasures of sense, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these five pleasures of sense. What five? There are objects cognizable by the eye, objects desirable, pleasant, delightful and dear, passion-fraught, inciting to lust. There are sounds cognizable by the ear, objects desirable, pleasant, delightful and dear, passion-fraught, inciting to lust. There are scents cognizable by the nose, objects desirable, pleasant, delightful and dear, passion-fraught, inciting to lust. There are savours cognizable by the tongue, objects desirable, pleasant, delightful and dear, passion-fraught, inciting to lust. There are tangibles cognizable by the body, objects desirable, pleasant, delightful and dear, passion-fraught, inciting to lust. These are the five pleasures of sense. It is for the wearing out of these five pleasures of sense, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these five pleasures of sense. What five? There are objects cognizable by the eye, objects desirable, pleasant, delightful and dear, passion-fraught, inciting to lust. There are sounds cognizable by the ear, objects desirable, pleasant, delightful and dear, passion-fraught, inciting to lust. There are scents cognizable by the nose, objects desirable, pleasant, delightful and dear, passion-fraught, inciting to lust. There are savours cognizable by the tongue, objects desirable, pleasant, delightful and dear, passion-fraught, inciting to lust. There are tangibles cognizable by the body, objects desirable, pleasant, delightful and dear, passion-fraught, inciting to lust. These are the five pleasures of sense. It is for the abandoning of these five pleasures of sense, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna.

• [ 9 ] K.S. iv, 56.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there are these five hindrances. What five? The hindrance of sensual desire, the hindrance of malevolence, the hindrance of sloth and torpor, the hindrance of excitement and flurry, the hindrance of doubt and wavering. These are the five hindrances. It is for the full comprehension of these five pleasures of sense, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these five hindrances. What five? The hindrance of sensual desire, the hindrance of malevolence, the hindrance of sloth and torpor, the hindrance of excitement and flurry, the hindrance of doubt and wavering. These are the five hindrances. It is for the realization (of the meaning) of these five hindrances, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these five hindrances. What five? The hindrance of sensual desire, the hindrance of malevolence, the hindrance of sloth and torpor, the hindrance of excitement and flurry, the hindrance of doubt and wavering. These are the five hindrances. It is for the wearing out of these five hindrances, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these five hindrances. What five? The hindrance of sensual desire, the hindrance of malevolence, the hindrance of sloth and torpor, the hindrance of excitement and flurry, the hindrance of doubt and wavering. These are the five hindrances. It is for the abandoning of these five hindrances, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna.

• [ 10 ] Nīvaraṇāni. D. iii, 49; Buddh. Psych. Eth., 310.
• [ 11 ] Do. 119-20, lit. 'fidgeting and nerves.'
• [ 12 ] Do. 121.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there are these five factors of grasping. What five? The factor of grasping of body, the factor of grasping of feeling, the factor of grasping of perception, the factor of grasping of the activities, the factor of grasping of consciousness. These are the five factors of grasping. It is for the full comprehension of these five factors of grasping, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these five factors of grasping. What five? The factor of grasping of body, the factor of grasping of feeling, the factor of grasping of perception, the factor of grasping of the activities, the factor of grasping of consciousness. These are the five factors of grasping. It is for the realization (of the meaning) of these five factors of grasping, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these five factors of grasping. What five? The factor of grasping of body, the factor of grasping of feeling, the factor of grasping of perception, the factor of grasping of the activities, the factor of grasping of consciousness. These are the five factors of grasping. It is for the wearing out of these five factors of grasping, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these five factors of grasping. What five? The factor of grasping of body, the factor of grasping of feeling, the factor of grasping of perception, the factor of grasping of the activities, the factor of grasping of consciousness. These are the five factors of grasping. It is for the abandoning of these five factors of grasping, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna.

• [ 13 ] Cf. K.S. iii, 16, 18, 41-42.
• [ 14 ] I.e. dealing with.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there is this set of five lower fetters. What five? The individual-group-view, doubt and wavering, contagion of rite and ritual, desire and lust, malevolence. These are the five lower fetters. It is for the full comprehension of these five lower fetters, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there is this set of five lower fetters. What five? The individual-group-view, doubt and wavering, contagion of rite and ritual, desire and lust, malevolence. These are the five lower fetters. It is for the realization (of the meaning) of these five lower fetters, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there is this set of five lower fetters. What five? The individual-group-view, doubt and wavering, contagion of rite and ritual, desire and lust, malevolence. These are the five lower fetters. It is for the wearing out of these five lower fetters, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there is this set of five lower fetters. What five? The individual-group-view, doubt and wavering, contagion of rite and ritual, desire and lust, malevolence. These are the five lower fetters. It is for the abandoning of these five lower fetters, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna.

• [ 15 ] Orambhāgiya, those concerned with the lower stages of life.
• [ 16 ] Cf. K.S. iii, 86 n.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there is this set of five higher fetters. What five? Lust of form, lust of the formless, conceit, excitement, nescience. These are the five higher fetters. It is for the full comprehension of these five higher fetters, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there is this set of five higher fetters. What five? Lust of form, lust of the formless, conceit, excitement, nescience. These are the five higher fetters. It is for the realization (of the meaning) of these five higher fetters, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there is this set of five higher fetters. What five? Lust of form, lust of the formless, conceit, excitement, nescience. These are the five higher fetters. It is for the wearing out of these five higher fetters, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there is this set of five higher fetters. What five? Lust of form, lust of the formless, conceit, excitement, nescience. These are the five higher fetters. It is for the abandoning of these five higher fetters, monks, that the Ariyan eightfold way must be cultivated. What Ariyan eightfold way? Herein a monk cultivates right view, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right aim, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right speech, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right action, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right living, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right effort, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right mindfulness, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right concentration, that is based on seclusion, that is based on dispassion, on cessation, that ends in self-surrender. He cultivates right view, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right aim, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right effort, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right view, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right aim, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right speech, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right action, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates right living, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right effort, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates right view, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right aim, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right speech, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right action, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right living, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right effort, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates right concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. [The Burmese MSS B1-2 only has as sequal the following:] Just as, monks, the river Ganges flows, slides and tends to the East, even so a monk who cultivates and makes much of the Ariyan eightfold way flows, slides, tends to Nibbāna. [Followed by a repetition of the 4 previous sections.]

• [ 17 ] Uddhambhāgiya the second five, by abandoning which the goal is reached.

THUS have I heard: Once the Exalted One once addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, in him, who practises unsystematic attention, sensual desire, if not already risen, arises: and, if already arisen, sensual desire conduces to the more-becoming and growth thereof. So also in him, who practises unsystematic attention, malevolence, if not already risen, arises: and, if already arisen, malevolence conduces to the more-becoming and growth thereof. So also in him, who practises unsystematic attention, sloth and torpor, if not already risen, do arise: and, if arisen, sloth and torpor conduces to the more-becoming and growth thereof. So also in him, who practises unsystematic attention, excitement and flurry, if not already risen, do arise: and, if already arisen, excitement and flurry conduces to the more-becoming and growth thereof. So also in him, who practises unsystematic attention, doubt and wavering, if not already risen, do arise: and, if already arisen, doubt and wavering conduces to the more-becoming and growth thereof.

• [ 1 ] Cf. Expos. ii, 490; supra, 71, n.

But, monks, in him who gives systematic attention, the limb of wisdom which is mindfulness, if not yet arisen, arises: and, if already arisen, by cultivation it goes to fulfilment. So also in him who gives systematic attention, the limb of wisdom which is investigation of the Norm, if not yet arisen, arises: and, if already arisen, by cultivation it goes to fulfilment. So also in him who gives systematic attention, the limb of wisdom which is energy, if not yet arisen, arises: and, if already arisen, by cultivation it goes to fulfilment. So also in him who gives systematic attention, the limb of wisdom which is zest, if not yet arisen, arises: and, if already arisen, by cultivation it goes to fulfilment. So also in him who gives systematic attention, the limb of wisdom which is tranquility, if not yet arisen, arises: and, if already arisen, by cultivation it goes to fulfilment. So also in him who gives systematic attention, the limb of wisdom which is concentration, if not yet arisen, arises: and, if already arisen, by cultivation it goes to fulfilment. So also in him who gives systematic attention, the limb of wisdom which is equanimity, if not yet arisen, arises: and, if already arisen, by cultivation it goes to fulfilment.

[s.4nt.org: sn46.77–sn46.88 repeat this frame — 12 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: Just as, monks, the river Ganges flows, slides and tends to the East, even so a monk who cultivates and makes much of the seven limbs of wisdom flows, slides, tends to Nibbāna. And how, monks, by cultivating and making much of the seven limbs of wisdom does a monk flow, slide and tend to Nibbāna? Herein a monk cultivates the limb of wisdom that is mindfulness, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is investigation of the Norm, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is energy, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is zest, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is tranquillity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is concentration, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is equanimity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. Thus cultivating, thus making much of the seven limbs of wisdom a monk flows, slides and tends to Nibbāna.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as, monks, of all creatures, whether footless or having two, four, or many feet; whether having forms or formless; whether conscious or unconscious, or neither conscious nor unconscious, — of these the Tathāgata, the Arahant, the fully Enlightened One, is reckoned chief; — even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is investigation of the Norm, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is energy, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is zest, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is tranquillity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is concentration, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is equanimity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Just as, monks, of all creatures, whether footless or having two, four, or many feet; whether having forms or formless; whether conscious or unconscious, or neither conscious nor unconscious, — of these the Tathāgata, the Arahant, the fully Enlightened One, is reckoned chief; — even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivatesthe limb of wisdom that is investigation of the Norm which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is energy, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is zest, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is tranquillity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is equanimity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Just as, monks, of all creatures, whether footless or having two, four, or many feet; whether having forms or formless; whether conscious or unconscious, or neither conscious nor unconscious, — of these the Tathāgata, the Arahant, the fully Enlightened One, is reckoned chief; — even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is investigation of the Norm, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is energy, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is zest, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is tranquillity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is equanimity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Just as, monks, of all creatures, whether footless or having two, four, or many feet; whether having forms or formless; whether conscious or unconscious, or neither conscious nor unconscious, — of these the Tathāgata, the Arahant, the fully Enlightened One, is reckoned chief; — even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is investigation of the Norm, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is energy, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is zest, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is tranquillity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is equanimity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: Just as, monks, of all the foot-characteristics of such creatures as roam about are joined together in the foot of the elephant, and as the elephant's foot in size is reckoned chief, even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is investigation of the Norm, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is energy, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is zest, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is tranquillity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is concentration, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is equanimity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Just as, monks, of all the foot-characteristics of such creatures as roam about are joined together in the foot of the elephant, and as the elephant's foot in size is reckoned chief, even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion; He cultivatesthe limb of wisdom that is investigation of the Norm which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion; He cultivates the limb of wisdom that is energy, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion; He cultivates the limb of wisdom that is zest, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion; He cultivates the limb of wisdom that is tranquillity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion; He cultivates the limb of wisdom that is concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion; He cultivates the limb of wisdom that is equanimity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion; Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Just as, monks, of all the foot-characteristics of such creatures as roam about are joined together in the foot of the elephant, and as the elephant's foot in size is reckoned chief, even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He cultivatesthe limb of wisdom that is investigation of the Norm which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He cultivates the limb of wisdom that is energy, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He cultivates the limb of wisdom that is zest, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He cultivates the limb of wisdom that is tranquillity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He cultivates the limb of wisdom that is concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He cultivates the limb of wisdom that is equanimity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Just as, monks, of all the foot-characteristics of such creatures as roam about are joined together in the foot of the elephant, and as the elephant's foot in size is reckoned chief, even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is investigation of the Norm, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is energy, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is zest, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is tranquillity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is equanimity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: Just as, monks, in a peaked house all the rafters whatsoever go together to the roof-peak, slope to the roof-peak, are joined together in the roof-peak, and of them the peak is reckoned chief, — even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is investigation of the Norm, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is energy, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is zest, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is tranquillity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is concentration, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is equanimity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Just as, monks, in a peaked house all the rafters whatsoever go together to the roof-peak, slope to the roof-peak, are joined together in the roof-peak, and of them the peak is reckoned chief, — even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivatesthe limb of wisdom that is investigation of the Norm which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is energy, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is zest, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is tranquillity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is equanimity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Just as, monks, in a peaked house all the rafters whatsoever go together to the roof-peak, slope to the roof-peak, are joined together in the roof-peak, and of them the peak is reckoned chief, — even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is investigation of the Norm, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is energy, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is zest, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is tranquillity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is equanimity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Just as, monks, in a peaked house all the rafters whatsoever go together to the roof-peak, slope to the roof-peak, are joined together in the roof-peak, and of them the peak is reckoned chief, — even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is investigation of the Norm, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is energy, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is zest, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is tranquillity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is equanimity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: Just as, monks, of all scented woods whatsoever the dark sandal-wood is reckoned chief, — even so of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is investigation of the Norm, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is energy, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is zest, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is tranquillity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is concentration, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is equanimity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Just as, monks, of all scented woods whatsoever the dark sandal-wood is reckoned chief, — even so of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivatesthe limb of wisdom that is investigation of the Norm which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is energy, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is zest, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is tranquillity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is equanimity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Just as, monks, of all scented woods whatsoever the dark sandal-wood is reckoned chief, — even so of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is investigation of the Norm, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is energy, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is zest, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is tranquillity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is equanimity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Just as, monks, of all scented woods whatsoever the dark sandal-wood is reckoned chief, — even so of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is investigation of the Norm, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is energy, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is zest, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is tranquillity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is equanimity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: Just as, monks, of all scented heart-woods whatsoever the red saldal-wood is reckoned chief, — even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is investigation of the Norm, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is energy, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is zest, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is tranquillity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is concentration, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is equanimity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Just as, monks, of all scented heart-woods whatsoever the red saldal-wood is reckoned chief, — even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivatesthe limb of wisdom that is investigation of the Norm which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is energy, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is zest, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is tranquillity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is equanimity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Just as, monks, of all scented heart-woods whatsoever the red saldal-wood is reckoned chief, — even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is investigation of the Norm, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is energy, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is zest, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is tranquillity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is equanimity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Just as, monks, of all scented heart-woods whatsoever the red saldal-wood is reckoned chief, — even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is investigation of the Norm, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is energy, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is zest, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is tranquillity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is equanimity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: Just as, monks, of all scented flowers whatsoever the jasmine is reckoned chief, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is investigation of the Norm, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is energy, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is zest, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is tranquillity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is concentration, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is equanimity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Just as, monks, of all scented flowers whatsoever the jasmine is reckoned chief, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivatesthe limb of wisdom that is investigation of the Norm which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is energy, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is zest, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is tranquillity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is equanimity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Just as, monks, of all scented flowers whatsoever the jasmine is reckoned chief, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is investigation of the Norm, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is energy, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is zest, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is tranquillity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is equanimity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Just as, monks, of all scented flowers whatsoever the jasmine is reckoned chief, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is investigation of the Norm, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is energy, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is zest, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is tranquillity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is equanimity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: Just as, monks, all petty princes whatsoever follow in the train of the universal monarch, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is investigation of the Norm, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is energy, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is zest, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is tranquillity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is concentration, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is equanimity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Just as, monks, all petty princes whatsoever follow in the train of the universal monarch, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivatesthe limb of wisdom that is investigation of the Norm which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is energy, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is zest, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is tranquillity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is equanimity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Just as, monks, all petty princes whatsoever follow in the train of the universal monarch, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is investigation of the Norm, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is energy, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is zest, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is tranquillity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is equanimity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Just as, monks, all petty princes whatsoever follow in the train of the universal monarch, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is investigation of the Norm, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is energy, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is zest, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is tranquillity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is equanimity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: Just as, monks, of all starry bodies whatsoever the radiance does not equal one-sixteenth part of the radiance of the moon; just as the moon is reckoned chief of them, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is investigation of the Norm, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is energy, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is zest, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is tranquillity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is concentration, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is equanimity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Just as, monks, of all starry bodies whatsoever the radiance does not equal one-sixteenth part of the radiance of the moon; just as the moon is reckoned chief of them, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivatesthe limb of wisdom that is investigation of the Norm which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is energy, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is zest, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is tranquillity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is equanimity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Just as, monks, of all starry bodies whatsoever the radiance does not equal one-sixteenth part of the radiance of the moon; just as the moon is reckoned chief of them, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is investigation of the Norm, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is energy, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is zest, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is tranquillity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is equanimity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Just as, monks, of all starry bodies whatsoever the radiance does not equal one-sixteenth part of the radiance of the moon; just as the moon is reckoned chief of them, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is investigation of the Norm, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is energy, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is zest, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is tranquillity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is equanimity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: Just as, monks, in the autumn season, when the sky is opened up and cleared of clouds, the sun, leaping up into the firmament, drives away all darkness, and shines and burns and flashes forth, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is investigation of the Norm, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is energy, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is zest, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is tranquillity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is concentration, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is equanimity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Just as, monks, in the autumn season, when the sky is opened up and cleared of clouds, the sun, leaping up into the firmament, drives away all darkness, and shines and burns and flashes forth, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivatesthe limb of wisdom that is investigation of the Norm which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is energy, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is zest, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is tranquillity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is equanimity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Just as, monks, in the autumn season, when the sky is opened up and cleared of clouds, the sun, leaping up into the firmament, drives away all darkness, and shines and burns and flashes forth, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is investigation of the Norm, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is energy, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is zest, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is tranquillity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is equanimity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Just as, monks, in the autumn season, when the sky is opened up and cleared of clouds, the sun, leaping up into the firmament, drives away all darkness, and shines and burns and flashes forth, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is investigation of the Norm, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is energy, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is zest, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is tranquillity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is equanimity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: Just as, monks, of all woven cloths whatsoever the cloth of Benares is reckoned chief, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is investigation of the Norm, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is energy, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is zest, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is tranquillity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is concentration, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is equanimity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Just as, monks, of all woven cloths whatsoever the cloth of Benares is reckoned chief, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivatesthe limb of wisdom that is investigation of the Norm which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is energy, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is zest, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is tranquillity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is equanimity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Just as, monks, of all woven cloths whatsoever the cloth of Benares is reckoned chief, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is investigation of the Norm, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is energy, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is zest, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is tranquillity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is equanimity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom. Just as, monks, of all woven cloths whatsoever the cloth of Benares is reckoned chief, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the seven limbs of wisdom. And how, monks, does a monk who is earnest cultivate and make much of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is investigation of the Norm, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is energy, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is zest, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is tranquillity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is equanimity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. Thus, monks, a monk who is earnest cultivates and makes much of the seven limbs of wisdom.

[s.4nt.org: sn46.99–sn46.110 repeat this frame — 12 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as, monks, whatsoever deeds requiring strength are done, all of them are done in dependence on the earth, with the earth for their support, even so a monk, depending on virtue, supported by virtue, cultivates the seven limbs of wisdom, makes much, of the seven limbs of wisdom. And how does a monk, depending on virtue, supported by virtue, cultivate the seven limbs of wisdom, make much, of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is investigation of the Norm, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is energy, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is zest, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is tranquillity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is concentration, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is equanimity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. That is how a monk depending on virtue, supported by virtue, cultivates the seven limbs of wisdom, makes much, of the seven limbs of wisdom." "Just as, monks, whatsoever deeds requiring strength are done, all of them are done in dependence on the earth, with the earth for their support, even so a monk, depending on virtue, supported by virtue, cultivates the seven limbs of wisdom, makes much, of the seven limbs of wisdom. And how does a monk, depending on virtue, supported by virtue, cultivate the seven limbs of wisdom, make much, of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivatesthe limb of wisdom that is investigation of the Norm which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is energy, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is zest, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is tranquillity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is equanimity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. That is how a monk depending on virtue, supported by virtue, cultivates the seven limbs of wisdom, makes much, of the seven limbs of wisdom." "Just as, monks, whatsoever deeds requiring strength are done, all of them are done in dependence on the earth, with the earth for their support, even so a monk, depending on virtue, supported by virtue, cultivates the seven limbs of wisdom, makes much, of the seven limbs of wisdom. And how does a monk, depending on virtue, supported by virtue, cultivate the seven limbs of wisdom, make much, of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is investigation of the Norm, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is energy, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is zest, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is tranquillity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is equanimity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. That is how a monk depending on virtue, supported by virtue, cultivates the seven limbs of wisdom, makes much, of the seven limbs of wisdom." "Just as, monks, whatsoever deeds requiring strength are done, all of them are done in dependence on the earth, with the earth for their support, even so a monk, depending on virtue, supported by virtue, cultivates the seven limbs of wisdom, makes much, of the seven limbs of wisdom. And how does a monk, depending on virtue, supported by virtue, cultivate the seven limbs of wisdom, make much, of the seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is investigation of the Norm, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is energy, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is zest, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is tranquillity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is equanimity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. That is how a monk depending on virtue, supported by virtue, cultivates the seven limbs of wisdom, makes much, of the seven limbs of wisdom."

[s.4nt.org: sn46.111–sn46.120 repeat this frame — 10 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there are these three longings. What three? The longing for sensual delights, the longing for becoming, the longing for the holy life. These, monks, are the three longings. It is for the full comprehension of these three longings, monks, that the seven limbs of wisdom must be cultivated. What seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is investigation of the Norm, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is energy, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is zest, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is tranquillity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is concentration, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is equanimity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk cultivates the limb of wisdom that is mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivatesthe limb of wisdom that is investigation of the Norm which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is energy, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is zest, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is tranquillity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is equanimity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk cultivates the limb of wisdom that is mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is investigation of the Norm, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is energy, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is zest, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is tranquillity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is equanimity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk cultivates the limb of wisdom that is mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is investigation of the Norm, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is energy, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is zest, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is tranquillity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is equanimity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these three longings. What three? The longing for sensual delights, the longing for becoming, the longing for the holy life. These, monks, are the three longings. It is for the realization of (the meaning of) these three longings, monks, that the seven limbs of wisdom must be cultivated. What seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is investigation of the Norm, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is energy, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is zest, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is tranquillity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is concentration, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is equanimity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk cultivates the limb of wisdom that is mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivatesthe limb of wisdom that is investigation of the Norm which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is energy, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is zest, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is tranquillity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is equanimity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk cultivates the limb of wisdom that is mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is investigation of the Norm, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is energy, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is zest, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is tranquillity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is equanimity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk cultivates the limb of wisdom that is mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is investigation of the Norm, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is energy, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is zest, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is tranquillity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is equanimity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these three longings. What three? The longing for sensual delights, the longing for becoming, the longing for the holy life. These, monks, are the three longings. It is for the wearing out of these three longings, monks, that the seven limbs of wisdom must be cultivated. What seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is investigation of the Norm, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is energy, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is zest, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is tranquillity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is concentration, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is equanimity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk cultivates the limb of wisdom that is mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivatesthe limb of wisdom that is investigation of the Norm which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is energy, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is zest, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is tranquillity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is equanimity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk cultivates the limb of wisdom that is mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is investigation of the Norm, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is energy, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is zest, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is tranquillity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is equanimity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk cultivates the limb of wisdom that is mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is investigation of the Norm, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is energy, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is zest, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is tranquillity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is equanimity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these three longings. What three? The longing for sensual delights, the longing for becoming, the longing for the holy life. These, monks, are the three longings. It is for the abandoning of these three longings, monks, that the seven limbs of wisdom must be cultivated. What seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is investigation of the Norm, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is energy, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is zest, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is tranquillity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is concentration, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is equanimity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk cultivates the limb of wisdom that is mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivatesthe limb of wisdom that is investigation of the Norm which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is energy, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is zest, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is tranquillity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is equanimity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk cultivates the limb of wisdom that is mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is investigation of the Norm, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is energy, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is zest, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is tranquillity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is equanimity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk cultivates the limb of wisdom that is mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is investigation of the Norm, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is energy, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is zest, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is tranquillity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is equanimity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna.

[s.4nt.org: sn46.121–sn46.129 repeat this frame — 9 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there are these four floods. What four? The flood of sensual desire, the flood of becoming, the flood of view, the flood of nescience. These are the four floods. It is for the full comprehension of these four floods, monks, that the seven limbs of wisdom must be cultivated. What seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is investigation of the Norm, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is energy, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is zest, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is tranquillity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is concentration, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is equanimity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk cultivates the limb of wisdom that is mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivatesthe limb of wisdom that is investigation of the Norm which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is energy, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is zest, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is tranquillity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is equanimity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk cultivates the limb of wisdom that is mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is investigation of the Norm, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is energy, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is zest, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is tranquillity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is equanimity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk cultivates the limb of wisdom that is mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is investigation of the Norm, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is energy, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is zest, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is tranquillity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is equanimity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these four floods. What four? The flood of sensual desire, the flood of becoming, the flood of view, the flood of nescience. These are the four floods. It is for the realization of (the meaning of) these four floods, monks, that the seven limbs of wisdom must be cultivated. What seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is investigation of the Norm, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is energy, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is zest, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is tranquillity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is concentration, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is equanimity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk cultivates the limb of wisdom that is mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivatesthe limb of wisdom that is investigation of the Norm which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is energy, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is zest, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is tranquillity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is equanimity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk cultivates the limb of wisdom that is mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is investigation of the Norm, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is energy, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is zest, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is tranquillity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is equanimity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk cultivates the limb of wisdom that is mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is investigation of the Norm, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is energy, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is zest, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is tranquillity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is equanimity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these four floods. What four? The flood of sensual desire, the flood of becoming, the flood of view, the flood of nescience. These are the four floods. It is for the wearing out of these four floods, monks, that the seven limbs of wisdom must be cultivated. What seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is investigation of the Norm, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is energy, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is zest, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is tranquillity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is concentration, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is equanimity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk cultivates the limb of wisdom that is mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivatesthe limb of wisdom that is investigation of the Norm which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is energy, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is zest, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is tranquillity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is equanimity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk cultivates the limb of wisdom that is mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is investigation of the Norm, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is energy, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is zest, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is tranquillity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is equanimity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk cultivates the limb of wisdom that is mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is investigation of the Norm, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is energy, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is zest, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is tranquillity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is equanimity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these four floods. What four? The flood of sensual desire, the flood of becoming, the flood of view, the flood of nescience. These are the four floods. It is for the abandoning of these four floods, monks, that the seven limbs of wisdom must be cultivated. What seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is investigation of the Norm, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is energy, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is zest, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is tranquillity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is concentration, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is equanimity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk cultivates the limb of wisdom that is mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivatesthe limb of wisdom that is investigation of the Norm which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is energy, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is zest, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is tranquillity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is equanimity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk cultivates the limb of wisdom that is mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is investigation of the Norm, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is energy, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is zest, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is tranquillity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is equanimity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk cultivates the limb of wisdom that is mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is investigation of the Norm, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is energy, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is zest, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is tranquillity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is equanimity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna.

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there is this set of five higher fetters. What five? Lust of form, lust of the formless, conceit, excitement, nescience. These are the five higher fetters. It is for the full comprehension of these five higher fetters, monks, that the seven limbs of wisdom must be cultivated. What seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is investigation of the Norm, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is energy, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is zest, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is tranquillity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is concentration, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is equanimity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk cultivates the limb of wisdom that is mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivatesthe limb of wisdom that is investigation of the Norm which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is energy, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is zest, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is tranquillity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is equanimity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk cultivates the limb of wisdom that is mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is investigation of the Norm, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is energy, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is zest, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is tranquillity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is equanimity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk cultivates the limb of wisdom that is mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is investigation of the Norm, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is energy, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is zest, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is tranquillity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is equanimity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there is this set of five higher fetters. What five? Lust of form, lust of the formless, conceit, excitement, nescience. These are the five higher fetters. It is for the realization (of the meaning) of these five higher fetters, monks, that the seven limbs of wisdom must be cultivated. What seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is investigation of the Norm, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is energy, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is zest, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is tranquillity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is concentration, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is equanimity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk cultivates the limb of wisdom that is mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivatesthe limb of wisdom that is investigation of the Norm which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is energy, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is zest, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is tranquillity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is equanimity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk cultivates the limb of wisdom that is mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is investigation of the Norm, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is energy, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is zest, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is tranquillity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is equanimity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk cultivates the limb of wisdom that is mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is investigation of the Norm, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is energy, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is zest, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is tranquillity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is equanimity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there is this set of five higher fetters. What five? Lust of form, lust of the formless, conceit, excitement, nescience. These are the five higher fetters. It is for the wearing out of these five higher fetters, monks, that the seven limbs of wisdom must be cultivated. What seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is investigation of the Norm, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is energy, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is zest, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is tranquillity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is concentration, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is equanimity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk cultivates the limb of wisdom that is mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivatesthe limb of wisdom that is investigation of the Norm which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is energy, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is zest, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is tranquillity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is equanimity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk cultivates the limb of wisdom that is mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is investigation of the Norm, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is energy, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is zest, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is tranquillity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is equanimity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk cultivates the limb of wisdom that is mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is investigation of the Norm, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is energy, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is zest, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is tranquillity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is equanimity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there is this set of five higher fetters. What five? Lust of form, lust of the formless, conceit, excitement, nescience. These are the five higher fetters. It is for the abandoning of these five higher fetters, monks, that the seven limbs of wisdom must be cultivated. What seven limbs of wisdom? Herein a monk cultivates the limb of wisdom that is mindfulness, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is investigation of the Norm, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is energy, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is zest, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is tranquillity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is concentration, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the limb of wisdom that is equanimity, which is based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk cultivates the limb of wisdom that is mindfulness, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivatesthe limb of wisdom that is investigation of the Norm which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is energy, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is zest, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is tranquillity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is concentration, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the limb of wisdom that is equanimity, which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk cultivates the limb of wisdom that is mindfulness, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is investigation of the Norm, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is energy, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is zest, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is tranquillity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is concentration, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; he cultivates the limb of wisdom that is equanimity, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk cultivates the limb of wisdom that is mindfulness, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is investigation of the Norm, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is energy, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is zest, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is tranquillity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is concentration, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; he cultivates the limb of wisdom that is equanimity, which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna.

[s.4nt.org: sn47.51–sn47.62 repeat this frame — 12 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as, monks, the river Ganges flows, slides and tends to the East, even so a monk who cultivates and makes much of the four stations of mindfulness flows, slides, tends to Nibbāna. And how, monks, by cultivating and making much of the four stations of mindfulness does a monk flow, slide and tend to Nibbāna? Herein a monk dwells in body contemplating body (as transient), ardent, composed and mindful, by restraing the dejection in the world that arises from coveting. He dwells as regards feelings contemplating feelings (as transient), ardent, composed and mindful, by restraing the dejection in the world that arises from coveting. He dwells as regards mind contemplating mind (as transient), ardent, composed and mindful, by restraing the dejection in the world that arises from coveting. He dwells as regards mind-states contemplating mind-states (as transient), ardent, composed and mindful, by restraing the dejection in the world that arises from coveting. Thus cultivating, thus making much of the four stations of mindfulness a monk flows, slides and tends to Nibbāna."

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as, monks, of all creatures, whether footless or having two, four, or many feet; whether having forms or formless; whether conscious or unconscious, or neither conscious nor unconscious, — of these the Tathāgata, the Arahant, the fully Enlightened One, is reckoned chief; — even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in feeling in a contemplaton of feeling based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind in a contemplaton of mind based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind-states in a contemplaton of mind-states based on seclusion, on dispassion, on cessation, which ends in self-surrender. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." "Just as, monks, of all creatures, whether footless or having two, four, or many feet; whether having forms or formless; whether conscious or unconscious, or neither conscious nor unconscious, — of these the Tathāgata, the Arahant, the fully Enlightened One, is reckoned chief; — even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in feeling in a contemplaton of feeling which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind in a contemplaton of mind which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind-states in a contemplaton of mind-states which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." "Just as, monks, of all creatures, whether footless or having two, four, or many feet; whether having forms or formless; whether conscious or unconscious, or neither conscious nor unconscious, — of these the Tathāgata, the Arahant, the fully Enlightened One, is reckoned chief; — even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in feelings in a contemplaton of feelings which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind in a contemplaton of mind which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind-states in a contemplaton of mind-states which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." "Just as, monks, of all creatures, whether footless or having two, four, or many feet; whether having forms or formless; whether conscious or unconscious, or neither conscious nor unconscious, — of these the Tathāgata, the Arahant, the fully Enlightened One, is reckoned chief; — even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in feelings in a contemplaton of feelings which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind in a contemplaton of mind which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind-states in a contemplaton of mind-states which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as, monks, of all the foot-characteristics of such creatures as roam about are joined together in the foot of the elephant, and as the elephant's foot in size is reckoned chief, even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in feeling in a contemplaton of feeling based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind in a contemplaton of mind based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind-states in a contemplaton of mind-states based on seclusion, on dispassion, on cessation, which ends in self-surrender. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." "Just as, monks, of all the foot-characteristics of such creatures as roam about are joined together in the foot of the elephant, and as the elephant's foot in size is reckoned chief, even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in feeling in a contemplaton of feeling which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind in a contemplaton of mind which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind-states in a contemplaton of mind-states which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." "Just as, monks, of all the foot-characteristics of such creatures as roam about are joined together in the foot of the elephant, and as the elephant's foot in size is reckoned chief, even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in feelings in a contemplaton of feelings which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind in a contemplaton of mind which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind-states in a contemplaton of mind-states which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." "Just as, monks, of all the foot-characteristics of such creatures as roam about are joined together in the foot of the elephant, and as the elephant's foot in size is reckoned chief, even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in feelings in a contemplaton of feelings which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind in a contemplaton of mind which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind-states in a contemplaton of mind-states which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as, monks, in a peaked house all the rafters whatsoever go together to the roof-peak, slope to the roof-peak, are joined together in the roof-peak, and of them the peak is reckoned chief, — even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in feeling in a contemplaton of feeling based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind in a contemplaton of mind based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind-states in a contemplaton of mind-states based on seclusion, on dispassion, on cessation, which ends in self-surrender. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." "Just as, monks, in a peaked house all the rafters whatsoever go together to the roof-peak, slope to the roof-peak, are joined together in the roof-peak, and of them the peak is reckoned chief, — even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in feeling in a contemplaton of feeling which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind in a contemplaton of mind which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind-states in a contemplaton of mind-states which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." "Just as, monks, in a peaked house all the rafters whatsoever go together to the roof-peak, slope to the roof-peak, are joined together in the roof-peak, and of them the peak is reckoned chief, — even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in feelings in a contemplaton of feelings which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind in a contemplaton of mind which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind-states in a contemplaton of mind-states which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." "Just as, monks, in a peaked house all the rafters whatsoever go together to the roof-peak, slope to the roof-peak, are joined together in the roof-peak, and of them the peak is reckoned chief, — even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in feelings in a contemplaton of feelings which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind in a contemplaton of mind which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind-states in a contemplaton of mind-states which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as, monks, of all scented woods whatsoever the dark sandal-wood is reckoned chief, — even so of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in feeling in a contemplaton of feeling based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind in a contemplaton of mind based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind-states in a contemplaton of mind-states based on seclusion, on dispassion, on cessation, which ends in self-surrender. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." "Just as, monks, of all scented woods whatsoever the dark sandal-wood is reckoned chief, — even so of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in feeling in a contemplaton of feeling which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind in a contemplaton of mind which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind-states in a contemplaton of mind-states which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." "Just as, monks, of all scented woods whatsoever the dark sandal-wood is reckoned chief, — even so of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in feelings in a contemplaton of feelings which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind in a contemplaton of mind which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind-states in a contemplaton of mind-states which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." "Just as, monks, of all scented woods whatsoever the dark sandal-wood is reckoned chief, — even so of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in feelings in a contemplaton of feelings which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind in a contemplaton of mind which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind-states in a contemplaton of mind-states which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as, monks, of all scented heart-woods whatsoever the red saldal-wood is reckoned chief, — even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in feeling in a contemplaton of feeling based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind in a contemplaton of mind based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind-states in a contemplaton of mind-states based on seclusion, on dispassion, on cessation, which ends in self-surrender. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." "Just as, monks, of all scented heart-woods whatsoever the red saldal-wood is reckoned chief, — even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in feeling in a contemplaton of feeling which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind in a contemplaton of mind which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind-states in a contemplaton of mind-states which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." "Just as, monks, of all scented heart-woods whatsoever the red saldal-wood is reckoned chief, — even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in feelings in a contemplaton of feelings which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind in a contemplaton of mind which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind-states in a contemplaton of mind-states which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." "Just as, monks, of all scented heart-woods whatsoever the red saldal-wood is reckoned chief, — even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in feelings in a contemplaton of feelings which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind in a contemplaton of mind which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind-states in a contemplaton of mind-states which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as, monks, of all scented flowers whatsoever the jasmine is reckoned chief, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in feeling in a contemplaton of feeling based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind in a contemplaton of mind based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind-states in a contemplaton of mind-states based on seclusion, on dispassion, on cessation, which ends in self-surrender. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." "Just as, monks, of all scented flowers whatsoever the jasmine is reckoned chief, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in feeling in a contemplaton of feeling which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind in a contemplaton of mind which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind-states in a contemplaton of mind-states which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." "Just as, monks, of all scented flowers whatsoever the jasmine is reckoned chief, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in feelings in a contemplaton of feelings which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind in a contemplaton of mind which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind-states in a contemplaton of mind-states which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." "Just as, monks, of all scented flowers whatsoever the jasmine is reckoned chief, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in feelings in a contemplaton of feelings which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind in a contemplaton of mind which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind-states in a contemplaton of mind-states which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as, monks, all petty princes whatsoever follow in the train of the universal monarch, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in feeling in a contemplaton of feeling based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind in a contemplaton of mind based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind-states in a contemplaton of mind-states based on seclusion, on dispassion, on cessation, which ends in self-surrender. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." "Just as, monks, all petty princes whatsoever follow in the train of the universal monarch, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in feeling in a contemplaton of feeling which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind in a contemplaton of mind which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind-states in a contemplaton of mind-states which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." "Just as, monks, all petty princes whatsoever follow in the train of the universal monarch, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in feelings in a contemplaton of feelings which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind in a contemplaton of mind which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind-states in a contemplaton of mind-states which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." "Just as, monks, all petty princes whatsoever follow in the train of the universal monarch, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in feelings in a contemplaton of feelings which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind in a contemplaton of mind which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind-states in a contemplaton of mind-states which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as, monks, of all starry bodies whatsoever the radiance does not equal one-sixteenth part of the radiance of the moon; just as the moon is reckoned chief of them, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in feeling in a contemplaton of feeling based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind in a contemplaton of mind based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind-states in a contemplaton of mind-states based on seclusion, on dispassion, on cessation, which ends in self-surrender. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." "Just as, monks, of all starry bodies whatsoever the radiance does not equal one-sixteenth part of the radiance of the moon; just as the moon is reckoned chief of them, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in feeling in a contemplaton of feeling which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind in a contemplaton of mind which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind-states in a contemplaton of mind-states which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." "Just as, monks, of all starry bodies whatsoever the radiance does not equal one-sixteenth part of the radiance of the moon; just as the moon is reckoned chief of them, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in feelings in a contemplaton of feelings which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind in a contemplaton of mind which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind-states in a contemplaton of mind-states which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." "Just as, monks, of all starry bodies whatsoever the radiance does not equal one-sixteenth part of the radiance of the moon; just as the moon is reckoned chief of them, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in feelings in a contemplaton of feelings which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind in a contemplaton of mind which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind-states in a contemplaton of mind-states which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as, monks, in the autumn season, when the sky is opened up and cleared of clouds, the sun, leaping up into the firmament, drives away all darkness, and shines and burns and flashes forth, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in feeling in a contemplaton of feeling based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind in a contemplaton of mind based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind-states in a contemplaton of mind-states based on seclusion, on dispassion, on cessation, which ends in self-surrender. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." "Just as, monks, in the autumn season, when the sky is opened up and cleared of clouds, the sun, leaping up into the firmament, drives away all darkness, and shines and burns and flashes forth, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in feeling in a contemplaton of feeling which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind in a contemplaton of mind which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind-states in a contemplaton of mind-states which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." "Just as, monks, in the autumn season, when the sky is opened up and cleared of clouds, the sun, leaping up into the firmament, drives away all darkness, and shines and burns and flashes forth, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in feelings in a contemplaton of feelings which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind in a contemplaton of mind which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind-states in a contemplaton of mind-states which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." "Just as, monks, in the autumn season, when the sky is opened up and cleared of clouds, the sun, leaping up into the firmament, drives away all darkness, and shines and burns and flashes forth, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in feelings in a contemplaton of feelings which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind in a contemplaton of mind which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind-states in a contemplaton of mind-states which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as, monks, of all woven cloths whatsoever the cloth of Benares is reckoned chief, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in feeling in a contemplaton of feeling based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind in a contemplaton of mind based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind-states in a contemplaton of mind-states based on seclusion, on dispassion, on cessation, which ends in self-surrender. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." "Just as, monks, of all woven cloths whatsoever the cloth of Benares is reckoned chief, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in feeling in a contemplaton of feeling which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind in a contemplaton of mind which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind-states in a contemplaton of mind-states which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." "Just as, monks, of all woven cloths whatsoever the cloth of Benares is reckoned chief, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in feelings in a contemplaton of feelings which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind in a contemplaton of mind which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind-states in a contemplaton of mind-states which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness." "Just as, monks, of all woven cloths whatsoever the cloth of Benares is reckoned chief, even so, monks, of all profitable conditions, which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four stations of mindfulness. And how, monks, does a monk who is earnest cultivate and make much of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in feelings in a contemplaton of feelings which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind in a contemplaton of mind which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind-states in a contemplaton of mind-states which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. Thus, monks, a monk who is earnest cultivates and makes much of the four stations of mindfulness.

• [ ed1 ] All versions of the Pali are completely abridged and indicate that the pattern to be followed is that of the end of the previous chapter. How this is to be done, where the materials are substantially different is not explained. I have made the best sense of this as I could.

[s.4nt.org: sn47.73–sn47.84 repeat this frame — 12 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as, monks, whatsoever deeds requiring strength are done, all of them are done in dependence on the earth, with the earth for their support, even so a monk, depending on virtue, supported by virtue, cultivates the four stations of mindfulness, makes much, of the four stations of mindfulness. And how does a monk, depending on virtue, supported by virtue, cultivate the four stations of mindfulness, make much, of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in feeling in a contemplaton of feeling based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind in a contemplaton of mind based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind-states in a contemplaton of mind-states based on seclusion, on dispassion, on cessation, which ends in self-surrender. That is how a monk depending on virtue, supported by virtue, cultivates the four stations of mindfulness, makes much, of the four stations of mindfulness." "Just as, monks, whatsoever deeds requiring strength are done, all of them are done in dependence on the earth, with the earth for their support, even so a monk, depending on virtue, supported by virtue, cultivates the four stations of mindfulness, makes much, of the four stations of mindfulness. And how does a monk, depending on virtue, supported by virtue, cultivate the four stations of mindfulness, make much, of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in feeling in a contemplaton of feeling which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind in a contemplaton of mind which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind-states in a contemplaton of mind-states which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. That is how a monk depending on virtue, supported by virtue, cultivates the four stations of mindfulness, makes much, of the four stations of mindfulness." "Just as, monks, whatsoever deeds requiring strength are done, all of them are done in dependence on the earth, with the earth for their support, even so a monk, depending on virtue, supported by virtue, cultivates the four stations of mindfulness, makes much, of the four stations of mindfulness. And how does a monk, depending on virtue, supported by virtue, cultivate the four stations of mindfulness, make much, of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in feelings in a contemplaton of feelings which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind in a contemplaton of mind which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind-states in a contemplaton of mind-states which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. That is how a monk depending on virtue, supported by virtue, cultivates the four stations of mindfulness, makes much, of the four stations of mindfulness." "Just as, monks, whatsoever deeds requiring strength are done, all of them are done in dependence on the earth, with the earth for their support, even so a monk, depending on virtue, supported by virtue, cultivates the four stations of mindfulness, makes much, of the four stations of mindfulness. And how does a monk, depending on virtue, supported by virtue, cultivate the four stations of mindfulness, make much, of the four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in feelings in a contemplaton of feelings which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind in a contemplaton of mind which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind-states in a contemplaton of mind-states which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. That is how a monk depending on virtue, supported by virtue, cultivates the four stations of mindfulness, makes much, of the four stations of mindfulness."

[s.4nt.org: sn47.85–sn47.94 repeat this frame — 10 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there are these three longings. What three? The longing for sensual delights, the longing for becoming, the longing for the holy life. These, monks, are the three longings. It is for the full comprehension of these three longings, monks, that the four stations of mindfulness must be cultivated. What four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in feeling in a contemplaton of feeling based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind in a contemplaton of mind based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind-states in a contemplaton of mind-states based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk dwells in body in a contemplaton of body which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in feeling in a contemplaton of feeling which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind in a contemplaton of mind which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind-states in a contemplaton of mind-states which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk dwells in body in a contemplaton of body which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in feelings in a contemplaton of feelings which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind in a contemplaton of mind which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind-states in a contemplaton of mind-states which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk dwells in body in a contemplaton of body which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in feelings in a contemplaton of feelings which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind in a contemplaton of mind which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind-states in a contemplaton of mind-states which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these three longings. What three? The longing for sensual delights, the longing for becoming, the longing for the holy life. These, monks, are the three longings. It is for the realization of (the meaning of) these three longings, monks, that the four stations of mindfulness must be cultivated. What four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in feeling in a contemplaton of feeling based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind in a contemplaton of mind based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind-states in a contemplaton of mind-states based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk dwells in body in a contemplaton of body which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in feeling in a contemplaton of feeling which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind in a contemplaton of mind which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind-states in a contemplaton of mind-states which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk dwells in body in a contemplaton of body which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in feelings in a contemplaton of feelings which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind in a contemplaton of mind which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind-states in a contemplaton of mind-states which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk dwells in body in a contemplaton of body which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in feelings in a contemplaton of feelings which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind in a contemplaton of mind which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind-states in a contemplaton of mind-states which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these three longings. What three? The longing for sensual delights, the longing for becoming, the longing for the holy life. These, monks, are the three longings. It is for the wearing out of these three longings, monks, that the four stations of mindfulness must be cultivated. What four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in feeling in a contemplaton of feeling based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind in a contemplaton of mind based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind-states in a contemplaton of mind-states based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk dwells in body in a contemplaton of body which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in feeling in a contemplaton of feeling which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind in a contemplaton of mind which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind-states in a contemplaton of mind-states which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk dwells in body in a contemplaton of body which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in feelings in a contemplaton of feelings which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind in a contemplaton of mind which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind-states in a contemplaton of mind-states which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk dwells in body in a contemplaton of body which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in feelings in a contemplaton of feelings which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind in a contemplaton of mind which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind-states in a contemplaton of mind-states which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these three longings. What three? The longing for sensual delights, the longing for becoming, the longing for the holy life. These, monks, are the three longings. It is for the abandoning of these three longings, monks, that the four stations of mindfulness must be cultivated. What four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in feeling in a contemplaton of feeling based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind in a contemplaton of mind based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind-states in a contemplaton of mind-states based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk dwells in body in a contemplaton of body which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in feeling in a contemplaton of feeling which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind in a contemplaton of mind which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind-states in a contemplaton of mind-states which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk dwells in body in a contemplaton of body which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in feelings in a contemplaton of feelings which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind in a contemplaton of mind which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind-states in a contemplaton of mind-states which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk dwells in body in a contemplaton of body which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in feelings in a contemplaton of feelings which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind in a contemplaton of mind which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind-states in a contemplaton of mind-states which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna.

[s.4nt.org: sn47.95–sn47.104 repeat this frame — 10 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there are these four floods. What four? The flood of sensual desire, the flood of becoming, the flood of view, the flood of nescience. These are the four floods. It is for the full comprehension of these four floods, monks, that the four stations of mindfulness must be cultivated. What four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in feeling in a contemplaton of feeling based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind in a contemplaton of mind based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind-states in a contemplaton of mind-states based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk dwells in body in a contemplaton of body which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in feeling in a contemplaton of feeling which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind in a contemplaton of mind which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind-states in a contemplaton of mind-states which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk dwells in body in a contemplaton of body which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in feelings in a contemplaton of feelings which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind in a contemplaton of mind which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind-states in a contemplaton of mind-states which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk dwells in body in a contemplaton of body which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in feelings in a contemplaton of feelings which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind in a contemplaton of mind which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind-states in a contemplaton of mind-states which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these four floods. What four? The flood of sensual desire, the flood of becoming, the flood of view, the flood of nescience. These are the four floods. It is for the realization of (the meaning of) these four floods, monks, that the four stations of mindfulness must be cultivated. What four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in feeling in a contemplaton of feeling based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind in a contemplaton of mind based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind-states in a contemplaton of mind-states based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk dwells in body in a contemplaton of body which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in feeling in a contemplaton of feeling which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind in a contemplaton of mind which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind-states in a contemplaton of mind-states which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk dwells in body in a contemplaton of body which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in feelings in a contemplaton of feelings which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind in a contemplaton of mind which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind-states in a contemplaton of mind-states which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk dwells in body in a contemplaton of body which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in feelings in a contemplaton of feelings which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind in a contemplaton of mind which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind-states in a contemplaton of mind-states which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these four floods. What four? The flood of sensual desire, the flood of becoming, the flood of view, the flood of nescience. These are the four floods. It is for the wearing out of these four floods, monks, that the four stations of mindfulness must be cultivated. What four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in feeling in a contemplaton of feeling based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind in a contemplaton of mind based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind-states in a contemplaton of mind-states based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk dwells in body in a contemplaton of body which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in feeling in a contemplaton of feeling which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind in a contemplaton of mind which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind-states in a contemplaton of mind-states which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk dwells in body in a contemplaton of body which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in feelings in a contemplaton of feelings which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind in a contemplaton of mind which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind-states in a contemplaton of mind-states which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk dwells in body in a contemplaton of body which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in feelings in a contemplaton of feelings which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind in a contemplaton of mind which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind-states in a contemplaton of mind-states which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. "Monks, there are these four floods. What four? The flood of sensual desire, the flood of becoming, the flood of view, the flood of nescience. These are the four floods. It is for the abandoning of these four floods, monks, that the four stations of mindfulness must be cultivated. What four stations of mindfulness? Herein a monk dwells in body in a contemplaton of body based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in feeling in a contemplaton of feeling based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind in a contemplaton of mind based on seclusion, on dispassion, on cessation, which ends in self-surrender. He dwells in mind-states in a contemplaton of mind-states based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk dwells in body in a contemplaton of body which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in feeling in a contemplaton of feeling which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind in a contemplaton of mind which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He dwells in mind-states in a contemplaton of mind-states which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk dwells in body in a contemplaton of body which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in feelings in a contemplaton of feelings which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind in a contemplaton of mind which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end; He dwells in mind-states in a contemplaton of mind-states which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk dwells in body in a contemplaton of body which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in feelings in a contemplaton of feelings which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind in a contemplaton of mind which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna; He dwells in mind-states in a contemplaton of mind-states which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna.

[s.4nt.org: sn48.71–sn48.82 repeat this frame — 12 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as, monks, the river Ganges flows, slides and tends to the East, even so a monk who cultivates and makes much of the five controlling faculties flows, slides, tends to Nibbāna. And how, monks, by cultivating and making much of the five controlling faculties does a monk flow, slide and tend to Nibbāna? Herein a monk cultivates the controlling faculty of faith based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of energy based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of mindfulness based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of concentration based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of insight based on seclusion, on dispassion, on cessation, which ends in self-surrender. Thus cultivating, thus making much of the five controlling faculties a monk flows, slides and tends to Nibbāna."

[s.4nt.org: sn48.83–sn48.92 repeat this frame — 10 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as, monks, of all creatures, whether footless or having two, four, or many feet; whether having forms or formless; whether conscious or unconscious, or neither conscious nor unconscious, — of these the Tathāgata, the Arahant, the fully Enlightened One, is reckoned chief; — even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the five controlling faculties. And how, monks, does a monk who is earnest cultivate and make much of the five controlling faculties? Herein a monk cultivates the controlling faculty of faith based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of energy based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of mindfulness based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of concentration based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of insight based on seclusion, on dispassion, on cessation, which ends in self-surrender. Thus, monks, a monk who is earnest cultivates and makes much of the five controlling faculties." "Just as, monks, of all creatures, whether footless or having two, four, or many feet; whether having forms or formless; whether conscious or unconscious, or neither conscious nor unconscious, — of these the Tathāgata, the Arahant, the fully Enlightened One, is reckoned chief; — even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the five controlling faculties. And how, monks, does a monk who is earnest cultivate and make much of the five controlling faculties? Herein a monk cultivates the controlling faculty of faith which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of energy which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of mindfulness which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of concentration which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of insight which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus, monks, a monk who is earnest cultivates and makes much of the five controlling faculties." "Just as, monks, of all creatures, whether footless or having two, four, or many feet; whether having forms or formless; whether conscious or unconscious, or neither conscious nor unconscious, — of these the Tathāgata, the Arahant, the fully Enlightened One, is reckoned chief; — even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the five controlling faculties. And how, monks, does a monk who is earnest cultivate and make much of the five controlling faculties? Herein a monk cultivates the controlling faculty of faith which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of energy which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of mindfulness which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of concentration which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of insight which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Thus, monks, a monk who is earnest cultivates and makes much of the five controlling faculties." "Just as, monks, of all creatures, whether footless or having two, four, or many feet; whether having forms or formless; whether conscious or unconscious, or neither conscious nor unconscious, — of these the Tathāgata, the Arahant, the fully Enlightened One, is reckoned chief; — even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the five controlling faculties. And how, monks, does a monk who is earnest cultivate and make much of the five controlling faculties? Herein a monk cultivates the controlling faculty of faith which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of energy which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of mindfulness which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of concentration which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of insight which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. Thus, monks, a monk who is earnest cultivates and makes much of the five controlling faculties."

[s.4nt.org: sn48.93–sn48.104 repeat this frame — 12 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as, monks, whatsoever deeds requiring strength are done, all of them are done in dependence on the earth, with the earth for their support, even so a monk, depending on virtue, supported by virtue, cultivates the five controlling faculties, makes much, of the five controlling faculties. And how does a monk, depending on virtue, supported by virtue, cultivate the five controlling faculties, make much, of the five controlling faculties? Herein a monk cultivates the controlling faculty of faith based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of energy based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of mindfulness based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of concentration based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of insight based on seclusion, on dispassion, on cessation, which ends in self-surrender. That is how a monk depending on virtue, supported by virtue, cultivates the five controlling faculties, makes much, of the five controlling faculties." "Just as, monks, whatsoever deeds requiring strength are done, all of them are done in dependence on the earth, with the earth for their support, even so a monk, depending on virtue, supported by virtue, cultivates the five controlling faculties, makes much, of the five controlling faculties. And how does a monk, depending on virtue, supported by virtue, cultivate the five controlling faculties, make much, of the five controlling faculties? Herein a monk cultivates the controlling faculty of faith which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of energy which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of mindfulness which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of concentration which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of insight which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. That is how a monk depending on virtue, supported by virtue, cultivates the five controlling faculties, makes much, of the five controlling faculties." "Just as, monks, whatsoever deeds requiring strength are done, all of them are done in dependence on the earth, with the earth for their support, even so a monk, depending on virtue, supported by virtue, cultivates the five controlling faculties, makes much, of the five controlling faculties. And how does a monk, depending on virtue, supported by virtue, cultivate the five controlling faculties, make much, of the five controlling faculties? Herein a monk cultivates the controlling faculty of faith which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of energy which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of mindfulness which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of concentration which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of insight which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. That is how a monk depending on virtue, supported by virtue, cultivates the five controlling faculties, makes much, of the five controlling faculties." "Just as, monks, whatsoever deeds requiring strength are done, all of them are done in dependence on the earth, with the earth for their support, even so a monk, depending on virtue, supported by virtue, cultivates the five controlling faculties, makes much, of the five controlling faculties. And how does a monk, depending on virtue, supported by virtue, cultivate the five controlling faculties, make much, of the five controlling faculties? Herein a monk cultivates the controlling faculty of faith which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of energy which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of mindfulness which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of concentration which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of insight which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. That is how a monk depending on virtue, supported by virtue, cultivates the five controlling faculties, makes much, of the five controlling faculties."

[s.4nt.org: sn48.105–sn48.114 repeat this frame — 10 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there are these three longings. What three? The longing for sensual delights, the longing for becoming, the longing for the holy life. These, monks, are the three longings. It is for the full comprehension of these three longings, monks, that the five controlling faculties must be cultivated. What four stations of mindfulness? Herein a monk cultivates the controlling faculty of faith based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of energy based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of mindfulness based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of concentration based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of insight based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk cultivates the controlling faculty of faith which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of energy which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of mindfulness which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of concentration which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of insight which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk cultivates the controlling faculty of faith which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of energy which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of mindfulness which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of concentration which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of insight which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk cultivates the controlling faculty of faith which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of energy which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of mindfulness which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of concentration which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of insight which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna." "Monks, there are these three longings. What three? The longing for sensual delights, the longing for becoming, the longing for the holy life. These, monks, are the three longings. It is for the realization of (the meaning of) these three longings, monks, that the five controlling faculties must be cultivated. What four stations of mindfulness? Herein a monk cultivates the controlling faculty of faith based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of energy based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of mindfulness based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of concentration based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of insight based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk cultivates the controlling faculty of faith which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of energy which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of mindfulness which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of concentration which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of insight which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk cultivates the controlling faculty of faith which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of energy which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of mindfulness which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of concentration which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of insight which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk cultivates the controlling faculty of faith which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of energy which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of mindfulness which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of concentration which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of insight which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna." "Monks, there are these three longings. What three? The longing for sensual delights, the longing for becoming, the longing for the holy life. These, monks, are the three longings. It is for the wearing out of these three longings, monks, that the five controlling faculties must be cultivated. What four stations of mindfulness? Herein a monk cultivates the controlling faculty of faith based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of energy based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of mindfulness based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of concentration based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of insight based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk cultivates the controlling faculty of faith which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of energy which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of mindfulness which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of concentration which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of insight which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk cultivates the controlling faculty of faith which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of energy which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of mindfulness which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of concentration which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of insight which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk cultivates the controlling faculty of faith which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of energy which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of mindfulness which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of concentration which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of insight which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna." "Monks, there are these three longings. What three? The longing for sensual delights, the longing for becoming, the longing for the holy life. These, monks, are the three longings. It is for the abandoning of these three longings, monks, that the five controlling faculties must be cultivated. What four stations of mindfulness? Herein a monk cultivates the controlling faculty of faith based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of energy based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of mindfulness based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of concentration based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of insight based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk cultivates the controlling faculty of faith which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of energy which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of mindfulness which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of concentration which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of insight which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk cultivates the controlling faculty of faith which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of energy which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of mindfulness which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of concentration which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of insight which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk cultivates the controlling faculty of faith which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of energy which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of mindfulness which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of concentration which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of insight which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna."

[s.4nt.org: sn48.115–sn48.124 repeat this frame — 10 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there are these four floods. What four? The flood of sensual desire, the flood of becoming, the flood of view, the flood of nescience. These are the four floods. It is for the full comprehension of these four floods, monks, that the five controlling faculties must be cultivated. What four stations of mindfulness? Herein a monk cultivates the controlling faculty of faith based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of energy based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of mindfulness based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of concentration based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of insight based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk cultivates the controlling faculty of faith which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of energy which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of mindfulness which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of concentration which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of insight which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk cultivates the controlling faculty of faith which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of energy which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of mindfulness which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of concentration which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of insight which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk cultivates the controlling faculty of faith which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of energy which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of mindfulness which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of concentration which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of insight which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna." "Monks, there are these four floods. What four? The flood of sensual desire, the flood of becoming, the flood of view, the flood of nescience. These are the four floods. It is for the realization of (the meaning of) these four floods, monks, that the five controlling faculties must be cultivated. What four stations of mindfulness? Herein a monk cultivates the controlling faculty of faith based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of energy based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of mindfulness based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of concentration based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of insight based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk cultivates the controlling faculty of faith which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of energy which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of mindfulness which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of concentration which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of insight which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk cultivates the controlling faculty of faith which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of energy which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of mindfulness which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of concentration which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of insight which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk cultivates the controlling faculty of faith which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of energy which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of mindfulness which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of concentration which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of insight which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna." "Monks, there are these four floods. What four? The flood of sensual desire, the flood of becoming, the flood of view, the flood of nescience. These are the four floods. It is for the wearing out of these four floods, monks, that the five controlling faculties must be cultivated. What four stations of mindfulness? Herein a monk cultivates the controlling faculty of faith based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of energy based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of mindfulness based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of concentration based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of insight based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk cultivates the controlling faculty of faith which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of energy which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of mindfulness which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of concentration which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of insight which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk cultivates the controlling faculty of faith which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of energy which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of mindfulness which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of concentration which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of insight which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk cultivates the controlling faculty of faith which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of energy which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of mindfulness which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of concentration which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of insight which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna." "Monks, there are these four floods. What four? The flood of sensual desire, the flood of becoming, the flood of view, the flood of nescience. These are the four floods. It is for the abandoning of these four floods, monks, that the five controlling faculties must be cultivated. What four stations of mindfulness? Herein a monk cultivates the controlling faculty of faith based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of energy based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of mindfulness based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of concentration based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the controlling faculty of insight based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk cultivates the controlling faculty of faith which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of energy which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of mindfulness which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of concentration which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the controlling faculty of insight which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk cultivates the controlling faculty of faith which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of energy which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of mindfulness which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of concentration which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the controlling faculty of insight which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk cultivates the controlling faculty of faith which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of energy which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of mindfulness which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of concentration which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the controlling faculty of insight which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna."

[s.4nt.org: sn49.1–sn49.12 repeat this frame — 12 suttas condensed to this one.]

THUS have I heard: On a certain occasion the Exalted One was staying near Sāvatth¨. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, there are these four right efforts. What are the four? Herein a monk starts desire for the non-arising of ill, unprofitable states not yet arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the abandoning of ill, unprofitable states that have arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the arising of profitable states not yet arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the establishing of profitable states that have arisen, for their non-confusion, for their more-becoming, for their increase, cultivation and fulfilment: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). These, monks, are called "the four right efforts." Just as, monks, the river Ganges flows to the East, slides to the East, tends to the East, even so a monk, by cultivating the four right efforts, making much of the four right efforts, flows, slides and tends to Nibbāna. And how cultivating, how making much of the four right efforts does a monk flow, slide and tend to Nibbāna? Herein a monk starts desire for the non-arising of ill, unprofitable states not yet arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind to this end). He starts desire for the abandoning of ill, unprofitable states that have arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the arising of profitable states not yet arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the establishing of profitable states that have arisen, for their non-confusion, for their more-becoming, for their increase, cultivation and fulfilment: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). That is how cultivating, how making much of the four right efforts a monk flows, slides and tends to Nibbāna."

• [ 1 ] Cf. Dialog. ii, 344.

[s.4nt.org: sn49.13–sn49.22 repeat this frame — 10 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatth¨. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as, monks, of all creatures, whether footless or having two, four, or many feet; whether having forms or formless; whether conscious or unconscious, or neither conscious nor unconscious, — of these the Tathāgata, the Arahant, the fully Enlightened One, is reckoned chief; — even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four right efforts. And how, monks, does a monk who is earnest cultivate and make much of the four right efforts? Herein a monk starts desire for the non-arising of ill, unprofitable states not yet arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the abandoning of ill, unprofitable states that have arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the arising of profitable states not yet arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the establishing of profitable states that have arisen, for their non-confusion, for their more-becoming, for their increase, cultivation and fulfilment: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). Thus, monks, a monk who is earnest cultivates and makes much of the four right efforts."

[s.4nt.org: sn49.23–sn49.34 repeat this frame — 12 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as, monks, whatsoever deeds requiring strength are done, all of them are done in dependence on the earth, with the earth for their support, even so a monk, depending on virtue, supported by virtue, cultivates the four right efforts, makes much, of the four right efforts. And how does a monk, depending on virtue, supported by virtue, cultivate the four right efforts, make much, of the four right efforts? Herein a monk starts desire for the non-arising of ill, unprofitable states not yet arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the abandoning of ill, unprofitable states that have arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the arising of profitable states not yet arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the establishing of profitable states that have arisen, for their non-confusion, for their more-becoming, for their increase, cultivation and fulfilment: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). That is how a monk depending on virtue, supported by virtue, cultivates the four right efforts, makes much, of the four right efforts."

[s.4nt.org: sn49.35–sn49.44 repeat this frame — 10 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there are these three longings. What three? The longing for sensual delights, the longing for becoming, the longing for the holy life. These, monks, are the three longings. It is for the full comprehension of these three longings, monks, that the four right efforts must be cultivated. What four right efforts? Herein a monk starts desire for the non-arising of ill, unprofitable states not yet arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the abandoning of ill, unprofitable states that have arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the arising of profitable states not yet arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the establishing of profitable states that have arisen, for their non-confusion, for their more-becoming, for their increase, cultivation and fulfilment: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end)." "Monks, there are these three longings. What three? The longing for sensual delights, the longing for becoming, the longing for the holy life. These, monks, are the three longings. It is for the realization of (the meaning of) these three longings, monks, that the four right efforts must be cultivated. What four right efforts? Herein a monk starts desire for the non-arising of ill, unprofitable states not yet arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the abandoning of ill, unprofitable states that have arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the arising of profitable states not yet arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the establishing of profitable states that have arisen, for their non-confusion, for their more-becoming, for their increase, cultivation and fulfilment: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end)." "Monks, there are these three longings. What three? The longing for sensual delights, the longing for becoming, the longing for the holy life. These, monks, are the three longings. It is for the wearing out of these three longings, monks, that the four right efforts must be cultivated. What four right efforts? Herein a monk starts desire for the non-arising of ill, unprofitable states not yet arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the abandoning of ill, unprofitable states that have arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the arising of profitable states not yet arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the establishing of profitable states that have arisen, for their non-confusion, for their more-becoming, for their increase, cultivation and fulfilment: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end)." "Monks, there are these three longings. What three? The longing for sensual delights, the longing for becoming, the longing for the holy life. These, monks, are the three longings. It is for the abandoning of these three longings, monks, that the four right efforts must be cultivated. What four right efforts? Herein a monk starts desire for the non-arising of ill, unprofitable states not yet arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the abandoning of ill, unprofitable states that have arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the arising of profitable states not yet arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the establishing of profitable states that have arisen, for their non-confusion, for their more-becoming, for their increase, cultivation and fulfilment: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end)."

[s.4nt.org: sn49.45–sn49.54 repeat this frame — 10 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there are these four floods. What four? The flood of sensual desire, the flood of becoming, the flood of view, the flood of nescience. These are the four floods. It is for the full comprehension of these four floods, monks, that the four right efforts must be cultivated. What four right efforts? Herein a monk starts desire for the non-arising of ill, unprofitable states not yet arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the abandoning of ill, unprofitable states that have arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the arising of profitable states not yet arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the establishing of profitable states that have arisen, for their non-confusion, for their more-becoming, for their increase, cultivation and fulfilment: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end)." "Monks, there are these four floods. What four? The flood of sensual desire, the flood of becoming, the flood of view, the flood of nescience. These are the four floods. It is for the realization of (the meaning of) these four floods, monks, that the four right efforts must be cultivated. What four right efforts? Herein a monk starts desire for the non-arising of ill, unprofitable states not yet arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the abandoning of ill, unprofitable states that have arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the arising of profitable states not yet arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the establishing of profitable states that have arisen, for their non-confusion, for their more-becoming, for their increase, cultivation and fulfilment: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end)." "Monks, there are these four floods. What four? The flood of sensual desire, the flood of becoming, the flood of view, the flood of nescience. These are the four floods. It is for the wearing out of these four floods, monks, that the four right efforts must be cultivated. What four right efforts? Herein a monk starts desire for the non-arising of ill, unprofitable states not yet arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the abandoning of ill, unprofitable states that have arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the arising of profitable states not yet arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the establishing of profitable states that have arisen, for their non-confusion, for their more-becoming, for their increase, cultivation and fulfilment: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end)." "Monks, there are these four floods. What four? The flood of sensual desire, the flood of becoming, the flood of view, the flood of nescience. These are the four floods. It is for the abandoning of these four floods, monks, that the four right efforts must be cultivated. What four right efforts? Herein a monk starts desire for the non-arising of ill, unprofitable states not yet arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the abandoning of ill, unprofitable states that have arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the arising of profitable states not yet arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). He starts desire for the establishing of profitable states that have arisen, for their non-confusion, for their more-becoming, for their increase, cultivation and fulfilment: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end)."

[s.4nt.org: sn50.1–sn50.12 repeat this frame — 12 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there are these five powers. Of what sort are the five? They are: The power of faith, the power of energy, the power of mindfulness, the power of concentration, the power of insight. These are the five powers. Just as, monks, the river Ganges flows, slides and tends to the East, even so a monk who cultivates and makes much of these five powers flows, slides, tends to Nibbāna. And how, monks, by cultivating and making much of the five powers does a monk flow, slide and tend to Nibbāna? Herein a monk cultivates the power of faith based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of energy based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of mindfulness based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of concentration based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of insight based on seclusion, on dispassion, on cessation, which ends in self-surrender. Thus cultivating, thus making much of the five powers a monk flows, slides and tends to Nibbāna."

[s.4nt.org: sn50.13–sn50.22 repeat this frame — 10 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as, monks, of all creatures, whether footless or having two, four, or many feet; whether having forms or formless; whether conscious or unconscious, or neither conscious nor unconscious, — of these the Tathāgata, the Arahant, the fully Enlightened One, is reckoned chief; — even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the five powers. And how, monks, does a monk who is earnest cultivate and make much of the five powers? Herein a monk cultivates the power of faith based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of energy based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of mindfulness based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of concentration based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of insight based on seclusion, on dispassion, on cessation, which ends in self-surrender. Thus, monks, a monk who is earnest cultivates and makes much of the five powers. Just as, monks, of all creatures, whether footless or having two, four, or many feet; whether having forms or formless; whether conscious or unconscious, or neither conscious nor unconscious, — of these the Tathāgata, the Arahant, the fully Enlightened One, is reckoned chief; — even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the five powers. And how, monks, does a monk who is earnest cultivate and make much of the five powers? Herein a monk cultivates the power of faith which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of energy which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of mindfulness which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of concentration which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of insight which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Thus, monks, a monk who is earnest cultivates and makes much of the five powers. Just as, monks, of all creatures, whether footless or having two, four, or many feet; whether having forms or formless; whether conscious or unconscious, or neither conscious nor unconscious, — of these the Tathāgata, the Arahant, the fully Enlightened One, is reckoned chief; — even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the five powers. And how, monks, does a monk who is earnest cultivate and make much of the five powers? Herein a monk cultivates the power of faith which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of energy which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of mindfulness which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of concentration which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of insight which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Thus, monks, a monk who is earnest cultivates and makes much of the five powers. Just as, monks, of all creatures, whether footless or having two, four, or many feet; whether having forms or formless; whether conscious or unconscious, or neither conscious nor unconscious, — of these the Tathāgata, the Arahant, the fully Enlightened One, is reckoned chief; — even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the five powers. And how, monks, does a monk who is earnest cultivate and make much of the five powers? Herein a monk cultivates the power of faith which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of energy which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of mindfulness which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of concentration which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of insight which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. Thus, monks, a monk who is earnest cultivates and makes much of the five powers.

[s.4nt.org: sn50.23–sn50.34 repeat this frame — 12 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as, monks, whatsoever deeds requiring strength are done, all of them are done in dependence on the earth, with the earth for their support, even so a monk, depending on virtue, supported by virtue, cultivates the five powers, makes much, of the five powers. And how does a monk, depending on virtue, supported by virtue, cultivate the five powers, make much, of the five powers? Herein a monk cultivates the power of faith based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of energy based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of mindfulness based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of concentration based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of insight based on seclusion, on dispassion, on cessation, which ends in self-surrender. That is how a monk depending on virtue, supported by virtue, cultivates the five powers, makes much, of the five powers." "Just as, monks, whatsoever deeds requiring strength are done, all of them are done in dependence on the earth, with the earth for their support, even so a monk, depending on virtue, supported by virtue, cultivates the five powers, makes much, of the five powers. And how does a monk, depending on virtue, supported by virtue, cultivate the five powers, make much, of the five powers? Herein a monk cultivates the power of faith which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of energy which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of mindfulness which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of concentration which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of insight which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. That is how a monk depending on virtue, supported by virtue, cultivates the five powers, makes much, of the five powers." "Just as, monks, whatsoever deeds requiring strength are done, all of them are done in dependence on the earth, with the earth for their support, even so a monk, depending on virtue, supported by virtue, cultivates the five powers, makes much, of the five powers. And how does a monk, depending on virtue, supported by virtue, cultivate the five powers, make much, of the five powers? Herein a monk cultivates the power of faith which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of energy which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of mindfulness which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of concentration which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of insight which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. That is how a monk depending on virtue, supported by virtue, cultivates the five powers, makes much, of the five powers." "Just as, monks, whatsoever deeds requiring strength are done, all of them are done in dependence on the earth, with the earth for their support, even so a monk, depending on virtue, supported by virtue, cultivates the five powers, makes much, of the five powers. And how does a monk, depending on virtue, supported by virtue, cultivate the five powers, make much, of the five powers? Herein a monk cultivates the power of faith which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of energy which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of mindfulness which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of concentration which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of insight which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. That is how a monk depending on virtue, supported by virtue, cultivates the five powers, makes much, of the five powers."

[s.4nt.org: sn50.35–sn50.44 repeat this frame — 10 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there are these three longings. What three? The longing for sensual delights, the longing for becoming, the longing for the holy life. These, monks, are the three longings. It is for the full comprehension of these three longings, monks, that the five powers must be cultivated. What four stations of mindfulness? Herein a monk cultivates the power of faith based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of energy based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of mindfulness based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of concentration based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of insight based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk cultivates the power of faith which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of energy which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of mindfulness which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of concentration which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of insight which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk cultivates the power of faith which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of energy which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of mindfulness which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of concentration which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of insight which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk cultivates the power of faith which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of energy which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of mindfulness which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of concentration which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of insight which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna." "Monks, there are these three longings. What three? The longing for sensual delights, the longing for becoming, the longing for the holy life. These, monks, are the three longings. It is for the realization of (the meaning of) these three longings, monks, that the five powers must be cultivated. What four stations of mindfulness? Herein a monk cultivates the power of faith based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of energy based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of mindfulness based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of concentration based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of insight based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk cultivates the power of faith which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of energy which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of mindfulness which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of concentration which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of insight which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk cultivates the power of faith which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of energy which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of mindfulness which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of concentration which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of insight which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk cultivates the power of faith which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of energy which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of mindfulness which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of concentration which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of insight which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna." "Monks, there are these three longings. What three? The longing for sensual delights, the longing for becoming, the longing for the holy life. These, monks, are the three longings. It is for the wearing out of these three longings, monks, that the five powers must be cultivated. What four stations of mindfulness? Herein a monk cultivates the power of faith based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of energy based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of mindfulness based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of concentration based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of insight based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk cultivates the power of faith which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of energy which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of mindfulness which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of concentration which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of insight which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk cultivates the power of faith which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of energy which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of mindfulness which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of concentration which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of insight which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk cultivates the power of faith which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of energy which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of mindfulness which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of concentration which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of insight which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna." "Monks, there are these three longings. What three? The longing for sensual delights, the longing for becoming, the longing for the holy life. These, monks, are the three longings. It is for the abandoning of these three longings, monks, that the five powers must be cultivated. What four stations of mindfulness? Herein a monk cultivates the power of faith based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of energy based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of mindfulness based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of concentration based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of insight based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk cultivates the power of faith which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of energy which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of mindfulness which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of concentration which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of insight which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk cultivates the power of faith which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of energy which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of mindfulness which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of concentration which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of insight which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk cultivates the power of faith which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of energy which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of mindfulness which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of concentration which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of insight which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna.

[s.4nt.org: sn50.45–sn50.54 repeat this frame — 10 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there are these four floods. What four? The flood of sensual desire, the flood of becoming, the flood of view, the flood of nescience. These are the four floods. It is for the full comprehension of these four floods, monks, that the five powers must be cultivated. What four stations of mindfulness? Herein a monk cultivates the power of faith based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of energy based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of mindfulness based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of concentration based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of insight based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk cultivates the power of faith which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of energy which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of mindfulness which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of concentration which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of insight which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk cultivates the power of faith which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of energy which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of mindfulness which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of concentration which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of insight which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk cultivates the power of faith which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of energy which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of mindfulness which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of concentration which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of insight which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna." "Monks, there are these four floods. What four? The flood of sensual desire, the flood of becoming, the flood of view, the flood of nescience. These are the four floods. It is for the realization of (the meaning of) these four floods, monks, that the five powers must be cultivated. What four stations of mindfulness? Herein a monk cultivates the power of faith based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of energy based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of mindfulness based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of concentration based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of insight based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk cultivates the power of faith which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of energy which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of mindfulness which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of concentration which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of insight which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk cultivates the power of faith which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of energy which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of mindfulness which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of concentration which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of insight which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk cultivates the power of faith which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of energy which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of mindfulness which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of concentration which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of insight which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna." "Monks, there are these four floods. What four? The flood of sensual desire, the flood of becoming, the flood of view, the flood of nescience. These are the four floods. It is for the wearing out of these four floods, monks, that the five powers must be cultivated. What four stations of mindfulness? Herein a monk cultivates the power of faith based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of energy based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of mindfulness based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of concentration based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of insight based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk cultivates the power of faith which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of energy which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of mindfulness which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of concentration which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of insight which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk cultivates the power of faith which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of energy which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of mindfulness which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of concentration which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of insight which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk cultivates the power of faith which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of energy which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of mindfulness which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of concentration which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of insight which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna." "Monks, there are these four floods. What four? The flood of sensual desire, the flood of becoming, the flood of view, the flood of nescience. These are the four floods. It is for the abandoning of these four floods, monks, that the five powers must be cultivated. What four stations of mindfulness? Herein a monk cultivates the power of faith based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of energy based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of mindfulness based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of concentration based on seclusion, on dispassion, on cessation, which ends in self-surrender. He cultivates the power of insight based on seclusion, on dispassion, on cessation, which ends in self-surrender. Herein a monk cultivates the power of faith which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of energy which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of mindfulness which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of concentration which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. He cultivates the power of insight which ends in the restraint of passion, which ends in the restraint of hatred, which ends in the restraint of illusion. Herein a monk cultivates the power of faith which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of energy which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of mindfulness which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of concentration which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. He cultivates the power of insight which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. Herein a monk cultivates the power of faith which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of energy which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of mindfulness which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of concentration which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna. He cultivates the power of insight which flows to Nibbāna, which slides to Nibbāna, which tends to Nibbāna."

[s.4nt.org: sn51.33–sn51.44 repeat this frame — 12 suttas condensed to this one.]

THUS have I heard: On a certain occasion the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Just as, monks, the river Ganges flows to the East, slides to the East, tends to the East, even so a monk, by cultivating the four bases of psychic power, making much of the four bases of psychic power, flows, slides and tends to Nibbāna. And how cultivating, how making much of the four bases of psychic power does a monk flow, slide and tend to Nibbāna? Herein a monk cultivates that basis of psychic power of which the features are desire, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are energy, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are thought, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are investigation, together with the co-factors of concentration and struggle. That is how cultivating, how making much of the four bases of psychic power a monk flows, slides and tends to Nibbāna."

[s.4nt.org: sn51.45–sn51.54 repeat this frame — 10 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as, monks, of all creatures, whether footless or having two, four, or many feet; whether having forms or formless; whether conscious or unconscious, or neither conscious nor unconscious, — of these the Tathāgata, the Arahant, the fully Enlightened One, is reckoned chief; — even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four bases of psychic power. And how, monks, does a monk who is earnest cultivate and make much of the four bases of psychic power? Herein a monk cultivates that basis of psychic power of which the features are desire, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are energy, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are thought, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are investigation, together with the co-factors of concentration and struggle. Thus, monks, a monk who is earnest cultivates and makes much of the four bases of psychic power."

[s.4nt.org: sn51.55–sn51.66 repeat this frame — 12 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as, monks, whatsoever deeds requiring strength are done, all of them are done in dependence on the earth, with the earth for their support, even so a monk, depending on virtue, supported by virtue, cultivates the four bases of psychic power, makes much, of the four bases of psychic power. And how does a monk, depending on virtue, supported by virtue, cultivate the four bases of psychic power, make much, of the four bases of psychic power? Herein a monk cultivates that basis of psychic power of which the features are desire, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are energy, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are thought, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are investigation, together with the co-factors of concentration and struggle. That is how a monk depending on virtue, supported by virtue, cultivates the four bases of psychic power, makes much, of the four bases of psychic power."

[s.4nt.org: sn51.67–sn51.76 repeat this frame — 10 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there are these three longings. What three? The longing for sensual delights, the longing for becoming, the longing for the holy life. These, monks, are the three longings. It is for the full comprehension of these three longings, monks, that the four bases of psychic power must be cultivated. What four bases of psychic power? Herein a monk cultivates that basis of psychic power of which the features are desire, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are energy, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are thought, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are investigation, together with the co-factors of concentration and struggle." "Monks, there are these three longings. What three? The longing for sensual delights, the longing for becoming, the longing for the holy life. These, monks, are the three longings. It is for the realization of (the meaning of) these three longings, monks, that the four bases of psychic power must be cultivated. What four bases of psychic power? Herein a monk cultivates that basis of psychic power of which the features are desire, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are energy, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are thought, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are investigation, together with the co-factors of concentration and struggle." "Monks, there are these three longings. What three? The longing for sensual delights, the longing for becoming, the longing for the holy life. These, monks, are the three longings. It is for the wearing out of these three longings, monks, that the four bases of psychic power must be cultivated. What four bases of psychic power? Herein a monk cultivates that basis of psychic power of which the features are desire, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are energy, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are thought, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are investigation, together with the co-factors of concentration and struggle." "Monks, there are these three longings. What three? The longing for sensual delights, the longing for becoming, the longing for the holy life. These, monks, are the three longings. It is for the abandoning of these three longings, monks, that the four bases of psychic power must be cultivated. What four bases of psychic power? Herein a monk cultivates that basis of psychic power of which the features are desire, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are energy, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are thought, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are investigation, together with the co-factors of concentration and struggle."

[s.4nt.org: sn51.77–sn51.86 repeat this frame — 10 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there are these four floods. What four? The flood of sensual desire, the flood of becoming, the flood of view, the flood of nescience. These are the four floods. It is for the full comprehension of these four floods, monks, that the four bases of psychic power must be cultivated. What four bases of psychic power? Herein a monk cultivates that basis of psychic power of which the features are desire, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are energy, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are thought, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are investigation, together with the co-factors of concentration and struggle." "Monks, there are these four floods. What four? The flood of sensual desire, the flood of becoming, the flood of view, the flood of nescience. These are the four floods. It is for the realization of (the meaning of) these four floods, monks, that the four bases of psychic power must be cultivated. What four bases of psychic power? Herein a monk cultivates that basis of psychic power of which the features are desire, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are energy, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are thought, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are investigation, together with the co-factors of concentration and struggle." "Monks, there are these four floods. What four? The flood of sensual desire, the flood of becoming, the flood of view, the flood of nescience. These are the four floods. It is for the wearing out of these four floods, monks, that the four bases of psychic power must be cultivated. What four bases of psychic power? Herein a monk cultivates that basis of psychic power of which the features are desire, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are energy, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are thought, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are investigation, together with the co-factors of concentration and struggle." "Monks, there are these four floods. What four? The flood of sensual desire, the flood of becoming, the flood of view, the flood of nescience. These are the four floods. It is for the abandoning of these four floods, monks, that the four bases of psychic power must be cultivated. What four bases of psychic power? Herein a monk cultivates that basis of psychic power of which the features are desire, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are energy, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are thought, together with the co-factors of concentration and struggle. He cultivates that basis of psychic power of which the features are investigation, together with the co-factors of concentration and struggle.

THUS have I heard: On a certain occasion the venerable Anuruddha, Sāriputta and Moggallāna the Great were staying at Sāketa, in Cactus Grove. Then the venerable Sāriputta and Moggallāna the Great, rising at eventide from their solitude, went to visit the venerable Anuruddha, and on coming to him greeted him courteously, and after the exchange of greetings and courtesies sat down at one side. As they thus sat the venerable Sāriputta said this to the venerable Anuruddha: "Friend Anuruddha, what states should be abandoned by a monk who is a pupil, after he has attained them?" "Friend Sāriputta, the four arisings of mindfulness should be abandoned by a monk who is a pupil, after he has attained them. What four? Herein, friend, a monk dwells in body contemplating body (as transient), ardent, self-possessed and mindful, by restraining the dejection in the world that arises from coveting. So also, friend, a monk dwells in feelings contemplating feelings (as transient), ardent, self-possessed and mindful, by restraining the dejection in the world that arises from coveting. So also, friend, a monk dwells in mind contemplating mind (as transient), ardent, self-possessed and mindful, by restraining the dejection in the world that arises from coveting. So also, friend, a monk dwells in mind-states contemplating mind-states (as transient), ardent, self-possessed and mindful, by restraining the dejection in the world that arises from coveting. By a monk who is a pupil, friend Sāriputta, these four arisings of mindfulness should be abandoned after he has attained them."

• [ 1 ] Kaṇtakī-vana, supra, text, 174. Comy. (reading Tikaṇṭakī-, calls it mahā karamadda-vana, which, according to Childers, is Carissa carandas, a sort of shrub). Cf. supra, 176, [? 175?] infra, 303 of text. [?]

THUS have I heard: On a certain occasion the venerable Anuruddha, Sāriputta and Moggallāna the Great were staying at Sāketa, in Cactus Grove. Then the venerable Sāriputta and Moggallāna the Great, rising at eventide from their solitude, went to visit the venerable Anuruddha, and on coming to him greeted him courteously, and after the exchange of greetings and courtesies sat down at one side. As they thus sat the venerable Sāriputta said this to the venerable Anuruddha: "Friend Anuruddha, what states should be abandoned by a monk who is an adept, after he has attained them?" "Friend Sāriputta, the four arisings of mindfulness should be abandoned by a monk who is an adept, after he has attained them. What four? Herein, friend, a monk dwells in body contemplating body (as transient), ardent, self-possessed and mindful, by restraining the dejection in the world that arises from coveting. So also, friend, a monk dwells in feelings contemplating feelings (as transient), ardent, self-possessed and mindful, by restraining the dejection in the world that arises from coveting. So also, friend, a monk dwells in mind contemplating mind (as transient), ardent, self-possessed and mindful, by restraining the dejection in the world that arises from coveting. So also, friend, a monk dwells in mind-states contemplating mind-states (as transient), ardent, self-possessed and mindful, by restraining the dejection in the world that arises from coveting. By a monk who is an adept, friend Sāriputta, these four arisings of mindfulness should be abandoned after he has attained them."

• [ ed1 ] Woodward changes the phrasing here slightly: "Friend, Anuruddha, by a monk who is an adept what states should be abandoned ..." I have retained his original wording to parallel the Pali.

THUS have I heard: On a certain occasion the venerable Anuruddha, Sāriputta and Moggallāna the Great were staying at Sāketa, in Cactus Grove. Then the venerable Sāriputta and Moggallāna the Great, rising at eventide from their solitude, went to visit the venerable Anuruddha, and on coming to him greeted him courteously, and after the exchange of greetings and courtesies sat down at one side. As they thus sat the venerable Sāriputta said this to the venerable Anuruddha: "Friend Anuruddha, by cultivating and making much of what conditions have you come by such mighty magic power and majesty?" "Friend, it is by cultivating and making much of four arisings of mindfulness that I have done so. What four? Herein, friend, I dwell in body contemplating body (as transient), ardent, self-possessed and mindful, by restraining the dejection in the world that arises from coveting. So also, friend, I dwell in feelings contemplating feelings (as transient), ardent, self-possessed and mindful, by restraining the dejection in the world that arises from coveting. I dwell in mind contemplating mind (as transient), ardent, self-possessed and mindful, by restraining the dejection in the world that arises from coveting. I dwell in mind-states contemplating mind-states (as transient), ardent, self-possessed and mindful, by restraining the dejection in the world that arises from coveting. It is by cultivating and making much of these four arisings of mindfulness, friend, that I have come by mighty magic power and majesty. Moreover, friend, it is by cultivating and making much of these four arisings of mindfulness, that I have come to comprehend the thousandfold world-system."

THUS have I heard: Once the venerable Anuruddha was staying near Sāvatthī at Jeta Grove, in Anāthapiṇḍika's Park. Now a number of monks came to visit the venerable Anuruddha, and on coming to him greeted him courteously, and after the exchange of greetings and courtesies, sat down at one side. As they thus sat those monks said this to the venerable Anuruddha: "By cultivating and making much of what conditions has the venerable Anuruddha come by great supernormal power?" "Friends, it is by cultivating and making much of four arisings of mindfulness that I have come by great supernormal power. What are the four? Herein, friends, I dwell in body contemplating body, being ardent, self-possessed, and mindful. I dwell in feelings contemplating feelings, being ardent, self-possessed, and mindful. I dwell in mind contemplating mind, being ardent, self-possessed, and mindful. I dwell in mind-states contemplating mind-states, being ardent, self-possessed, and mindful. Moreover, friends, it is by the fact of cultivating and making much of these four arisings of mindfulness that I have come to comprehend the thousandfold world-system."

THUS have I heard: Once the venerable Anuruddha was staying near Sāvatthī at Jeta Grove, in Anāthapiṇḍika's Park. Now a number of monks came to visit the venerable Anuruddha, and on coming to him greeted him courteously, and after the exchange of greetings and courtesies, sat down at one side. As they thus sat those monks said this to the venerable Anuruddha: "By cultivating and making much of what conditions has the venerable Anuruddha come by great supernormal power?" "Friends, it is by cultivating and making much of four arisings of mindfulness that I have come by great supernormal power. What are the four? Herein, friends, I dwell in body contemplating body, being ardent, self-possessed, and mindful. I dwell in feelings contemplating feelings, being ardent, self-possessed, and mindful. I dwell in mind contemplating mind, being ardent, self-possessed, and mindful. I dwell in mind-states contemplating mind-states, being ardent, self-possessed, and mindful. Moreover, friends, it is by cultivating and making much of these four arisings of mindfulness I enjoy in divers ways manifold forms of magic power, thus: From being one I become many from being many I became one: manifest or invisible I go unhindered through a wall, through a rampart, through a mountain, as if it were through air. I plunge into the earth and shoot up again as if in water. I walk upon the water without parting it, as if on solid ground. I travel sitting cross-legged through the air, like a bird upon the wing. Even this moon and sun, though they be of such mighty power and majesty, I handle and stroke them with my hand. Even as far as the Brahma World I have power with my body."

• [ ed1 ] I have picked up the abridged passages from Woodwards translation of SN 5.51.11. He has made some changes as indicated in his abridgements which I have incorporated as I think appropriate.

THUS have I heard: Once the venerable Anuruddha was staying near Sāvatthī at Jeta Grove, in Anāthapiṇḍika's Park. Now a number of monks came to visit the venerable Anuruddha, and on coming to him greeted him courteously, and after the exchange of greetings and courtesies, sat down at one side. As they thus sat those monks said this to the venerable Anuruddha: "By cultivating and making much of what conditions has the venerable Anuruddha come by great supernormal power?" "Friends, it is by cultivating and making much of four arisings of mindfulness that I have come by great supernormal power. What are the four? Herein, friends, I dwell in body contemplating body, being ardent, self-possessed, and mindful. I dwell in feelings contemplating feelings, being ardent, self-possessed, and mindful. I dwell in mind contemplating mind, being ardent, self-possessed, and mindful. I dwell in mind-states contemplating mind-states, being ardent, self-possessed, and mindful. Moreover, friends, it is by cultivating and making much of these four arisings of mindfulness that with the deva-power of hearing, purified and surpassing that of man, I hear sounds both of devas and of men, both far and near."

THUS have I heard: Once the venerable Anuruddha was staying near Sāvatthī at Jeta Grove, in Anāthapiṇḍika's Park. Now a number of monks came to visit the venerable Anuruddha, and on coming to him greeted him courteously, and after the exchange of greetings and courtesies, sat down at one side. As they thus sat those monks said this to the venerable Anuruddha: "By cultivating and making much of what conditions has the venerable Anuruddha come by great supernormal power?" "Friends, it is by cultivating and making much of four arisings of mindfulness that I have come by great supernormal power. What are the four? Herein, friends, I dwell in body contemplating body, being ardent, self-possessed, and mindful. I dwell in feelings contemplating feelings, being ardent, self-possessed, and mindful. I dwell in mind contemplating mind, being ardent, self-possessed, and mindful. I dwell in mind-states contemplating mind-states, being ardent, self-possessed, and mindful. Moreover, friends, it is by cultivating and making much of these four arisings of mindfulness that with my mind I read and know the minds of beings, of other persons. I know the lustful mind as lustful, of the mind that is free from lust I know it to be so, of the mind that is full of hate I know it to be so, of the mind that is free from hate I know it to be so, of the mind that is deluded I know it to be deluded, of the mind that is free from delusion I know it to be free, of the mind that is cramped, I know it to be cramped, of the mind that is diffuse, I know it to be diffuse, of the lofty mind I know it to be lofty, of the mean mind, I know it to be mean, of the mind which is inferior I know it to be so, of the mind that is superior I know it to be so, Of the mind that is uncontrolled, I know it is uncontrolled, of the mind that is controlled I know it to be controlled, of the mind that is in bondage, I know it to be in bondage, of the mind that is liberated, I know it as liberated."

THUS have I heard: Once the venerable Anuruddha was staying near Sāvatthī at Jeta Grove, in Anāthapiṇḍika's Park. Now a number of monks came to visit the venerable Anuruddha, and on coming to him greeted him courteously, and after the exchange of greetings and courtesies, sat down at one side. As they thus sat those monks said this to the venerable Anuruddha: "By cultivating and making much of what conditions has the venerable Anuruddha come by great supernormal power?" "Friends, it is by cultivating and making much of four arisings of mindfulness that I have come by great supernormal power. What are the four? Herein, friends, I dwell in body contemplating body, being ardent, self-possessed, and mindful. I dwell in feelings contemplating feelings, being ardent, self-possessed, and mindful. I dwell in mind contemplating mind, being ardent, self-possessed, and mindful. I dwell in mind-states contemplating mind-states, being ardent, self-possessed, and mindful. Moreover, friends, it is by cultivating and making much of these four arisings of mindfulness that I know as it really is the causal occasion as such, and wbat is not the causal occasion as such."

• [ 1 ] Ṭhānaṃ. Cf. Pts. of Contr., 139; A. iii, 417, where Comy. paraphrases as kāraṇaṃ kāraṇato. Here Comy. says: 'Disciples have this knowledge partially ( ehadesena ), but omniscient Buddhas have it in every particular.' These powers are the attributes [or dasa-balānī ] of the Tathāgata or of one who utters the bull-like utterance, enumerated at M. 1, 69 ff.

THUS have I heard: Once the venerable Anuruddha was staying near Sāvatthī at Jeta Grove, in Anāthapiṇḍika's Park. Now a number of monks came to visit the venerable Anuruddha, and on coming to him greeted him courteously, and after the exchange of greetings and courtesies, sat down at one side. As they thus sat those monks said this to the venerable Anuruddha: "By cultivating and making much of what conditions has the venerable Anuruddha come by great supernormal power?" "Friends, it is by cultivating and making much of four arisings of mindfulness that I have come by great supernormal power. What are the four? Herein, friends, I dwell in body contemplating body, being ardent, self-possessed, and mindful. I dwell in feelings contemplating feelings, being ardent, self-possessed, and mindful. I dwell in mind contemplating mind, being ardent, self-possessed, and mindful. I dwell in mind-states contemplating mind-states, being ardent, self-possessed, and mindful. Moreover, friends, it is by cultivating and making much of these four arisings of mindfulness that I know in its causal occasion and conditions the fruit of actions done in past, future and present times."

• [ 2 ] Kamma-samādāna (text 266). Cf. Expositor ii, 399.

THUS have I heard: Once the venerable Anuruddha was staying near Sāvatthī at Jeta Grove, in Anāthapiṇḍika's Park. Now a number of monks came to visit the venerable Anuruddha, and on coming to him greeted him courteously, and after the exchange of greetings and courtesies, sat down at one side. As they thus sat those monks said this to the venerable Anuruddha: "By cultivating and making much of what conditions has the venerable Anuruddha come by great supernormal power?" "Friends, it is by cultivating and making much of four arisings of mindfulness that I have come by great supernormal power. What are the four? Herein, friends, I dwell in body contemplating body, being ardent, self-possessed, and mindful. I dwell in feelings contemplating feelings, being ardent, self-possessed, and mindful. I dwell in mind contemplating mind, being ardent, self-possessed, and mindful. I dwell in mind-states contemplating mind-states, being ardent, self-possessed, and mindful. Moreover, friends, it is by cultivating and making much of these four arisings of mindfulness that I know, as it really is, all the directions whatsoever of each practice."

• [ 3 ] Sabbattha-gāmini.

THUS have I heard: Once the venerable Anuruddha was staying near Sāvatthī at Jeta Grove, in Anāthapiṇḍika's Park. Now a number of monks came to visit the venerable Anuruddha, and on coming to him greeted him courteously, and after the exchange of greetings and courtesies, sat down at one side. As they thus sat those monks said this to the venerable Anuruddha: "By cultivating and making much of what conditions has the venerable Anuruddha come by great supernormal power?" "Friends, it is by cultivating and making much of four arisings of mindfulness that I have come by great supernormal power. What are the four? Herein, friends, I dwell in body contemplating body, being ardent, self-possessed, and mindful. I dwell in feelings contemplating feelings, being ardent, self-possessed, and mindful. I dwell in mind contemplating mind, being ardent, self-possessed, and mindful. I dwell in mind-states contemplating mind-states, being ardent, self-possessed, and mindful. Moreover, friends, it is by cultivating and making much of these four arisings of mindfulness that I know the world as it really is, in its divers shapes and forms."

THUS have I heard: Once the venerable Anuruddha was staying near Sāvatthī at Jeta Grove, in Anāthapiṇḍika's Park. Now a number of monks came to visit the venerable Anuruddha, and on coming to him greeted him courteously, and after the exchange of greetings and courtesies, sat down at one side. As they thus sat those monks said this to the venerable Anuruddha: "By cultivating and making much of what conditions has the venerable Anuruddha come by great supernormal power?" "Friends, it is by cultivating and making much of four arisings of mindfulness that I have come by great supernormal power. What are the four? Herein, friends, I dwell in body contemplating body, being ardent, self-possessed, and mindful. I dwell in feelings contemplating feelings, being ardent, self-possessed, and mindful. I dwell in mind contemplating mind, being ardent, self-possessed, and mindful. I dwell in mind-states contemplating mind-states, being ardent, self-possessed, and mindful. Moreover, friends, it is by cultivating and making much of these four arisings of mindfulness that I know, as they really are, the divers characters of beings."

• [ 4 ] Nānādhimuttikaṃ sattānaṃ (at M. i the reading is -muttikataṃ ).

THUS have I heard: Once the venerable Anuruddha was staying near Sāvatthī at Jeta Grove, in Anāthapiṇḍika's Park. Now a number of monks came to visit the venerable Anuruddha, and on coming to him greeted him courteously, and after the exchange of greetings and courtesies, sat down at one side. As they thus sat those monks said this to the venerable Anuruddha: "By cultivating and making much of what conditions has the venerable Anuruddha come by great supernormal power?" "Friends, it is by cultivating and making much of four arisings of mindfulness that I have come by great supernormal power. What are the four? Herein, friends, I dwell in body contemplating body, being ardent, self-possessed, and mindful. I dwell in feelings contemplating feelings, being ardent, self-possessed, and mindful. I dwell in mind contemplating mind, being ardent, self-possessed, and mindful. I dwell in mind-states contemplating mind-states, being ardent, self-possessed, and mindful. Moreover, friends, it is by cultivating and making much of these four arisings of mindfulness that I know, as they really are, the natures of the minds of other beings, of other persons."

• [ 5 ] Indriya-paro-pariyattiṃ (at M. i, -yattaṃ).

THUS have I heard: Once the venerable Anuruddha was staying near Sāvatthī at Jeta Grove, in Anāthapiṇḍika's Park. Now a number of monks came to visit the venerable Anuruddha, and on coming to him greeted him courteously, and after the exchange of greetings and courtesies, sat down at one side. As they thus sat those monks said this to the venerable Anuruddha: "By cultivating and making much of what conditions has the venerable Anuruddha come by great supernormal power?" "Friends, it is by cultivating and making much of four arisings of mindfulness that I have come by great supernormal power. What are the four? Herein, friends, I dwell in body contemplating body, being ardent, self-possessed, and mindful. I dwell in feelings contemplating feelings, being ardent, self-possessed, and mindful. I dwell in mind contemplating mind, being ardent, self-possessed, and mindful. I dwell in mind-states contemplating mind-states, being ardent, self-possessed, and mindful. Moreover, friends, it is by cultivating and making much of these four arisings of mindfulness that I know, as they really are, the corruption, purification and uprising of the attainments in trance, liberation and concentration."

• [ 7 ] Vodāna. Compend. 68, 4 'adoption ( gotrabhu ) receives the special name of the moment of purification.'
• [ 8 ] Cf. Compend., 67.

THUS have I heard: Once the venerable Anuruddha was staying near Sāvatthī at Jeta Grove, in Anāthapiṇḍika's Park. Now a number of monks came to visit the venerable Anuruddha, and on coming to him greeted him courteously, and after the exchange of greetings and courtesies, sat down at one side. As they thus sat those monks said this to the venerable Anuruddha: "By cultivating and making much of what conditions has the venerable Anuruddha come by great supernormal power?" "Friends, it is by cultivating and making much of four arisings of mindfulness that I have come by great supernormal power. What are the four? Herein, friends, I dwell in body contemplating body, being ardent, self-possessed, and mindful. I dwell in feelings contemplating feelings, being ardent, self-possessed, and mindful. I dwell in mind contemplating mind, being ardent, self-possessed, and mindful. I dwell in mind-states contemplating mind-states, being ardent, self-possessed, and mindful. Moreover, friends, it is by cultivating and making much of these four arisings of mindfulness that I can remember my divers existences in the past, to wit: One birth, two births, three, four, five, even ten births, twenty, thirty, forty, fifty births; even a hundred births, a thousand, a hundred thousand births. I call to mind divers aeons of involution and evolution. I know: 'Such was I by name, such was I by clan, by caste. Thus was I nourished, thus did I undergo pleasure and pain, such was my span of life.' I know: 'Thence I deceased and rose up so and so. There I dwelt, of such and such a name, of such a clan, of such a caste, so nourished; such and such pleasure and pain did I undergo, such my span of life. Then deceased I rose up in the present life.' That is how with all details and characteristics I can remember my divers existences in past time."

THUS have I heard: Once the venerable Anuruddha was staying near Sāvatthī at Jeta Grove, in Anāthapiṇḍika's Park. Now a number of monks came to visit the venerable Anuruddha, and on coming to him greeted him courteously, and after the exchange of greetings and courtesies, sat down at one side. As they thus sat those monks said this to the venerable Anuruddha: "By cultivating and making much of what conditions has the venerable Anuruddha come by great supernormal power?" "Friends, it is by cultivating and making much of four arisings of mindfulness that I have come by great supernormal power. What are the four? Herein, friends, I dwell in body contemplating body, being ardent, self-possessed, and mindful. I dwell in feelings contemplating feelings, being ardent, self-possessed, and mindful. I dwell in mind contemplating mind, being ardent, self-possessed, and mindful. I dwell in mind-states contemplating mind-states, being ardent, self-possessed, and mindful. Moreover, friends, it is by cultivating and making much of these four arisings of mindfulness that with the deva-sight, purified and surpassing that of men I behold beings: as they decease and rise up (elsewhre) I discern them, both mean and exalted, of features fair and foul, gone to weal or gone to woe, according to their deeds, thus: 'Alas! these good folk, given to the practice of evil deeds, of evil words, of evil thoughts, scoffing at the noble ones, of perverted views and reaping the fruit of their perverted views, — these folk, on the dissolution of the body, after death arose again in the Waste, the Downfall and the Constant Round. Ah! and these good folk, given to the practice of good deeds, of good words, of good thoughts, not scoffing at the noble ones, of sound views and reaping the fruits of their sound views, — these beings, on the dissolution of the body, after death arose again in the Happy Way, the Heaven World.' Thus with deva-sight, purified and surpassing that of man do I behold beings as they decease and rise up (elsewhere): I discern them, both mean and exalted, of features fair and foul, gone to weal or gone to woe according to their merits."

THUS have I heard: Once the venerable Anuruddha was staying near Sāvatthī at Jeta Grove, in Anāthapiṇḍika's Park. Now a number of monks came to visit the venerable Anuruddha, and on coming to him greeted him courteously, and after the exchange of greetings and courtesies, sat down at one side. As they thus sat those monks said this to the venerable Anuruddha: "By cultivating and making much of what conditions has the venerable Anuruddha come by great supernormal power?" "Friends, it is by cultivating and making much of four arisings of mindfulness that I have come by great supernormal power. What are the four? Herein, friends, I dwell in body contemplating body, being ardent, self-possessed, and mindful. I dwell in feelings contemplating feelings, being ardent, self-possessed, and mindful. I dwell in mind contemplating mind, being ardent, self-possessed, and mindful. I dwell in mind-states contemplating mind-states, being ardent, self-possessed, and mindful. Moreover, friends, it is by cultivating and making much of these four arisings of mindfulness, by destroying the āsavas, I realize in this very life, by my own unaided power, I attain and abide in that heart's release, that release by insight which is freed from the āsavas."

[s.4nt.org: sn53.1–sn53.12 repeat this frame — 12 suttas condensed to this one.]

THUS have I heard: On a certain occasion the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," they replied, and the Exalted One said: "Monks, there are these four trances. What four? Herein a monk, aloof from sensuality, aloof from evil states, enters on the first trance which is accompanied by thought directed and sustained, born of solitude, zestful and easeful, and abides therein. Then, by the calming down of thought directed and sustained, he enters on that inward calm, that one-pointedness of mind, apart from thought directed and sustained, that is born of mental balance, zestful and easeful, which is the second trance, and abides therein. Then, by the fading out of zest, he abides indifferent, mindful and composed, and experiences ease through the body. Having entered on the third trance, which the Ariyans describe in these terms: 'He who is indifferent and mindful dwells happily,' - he abides therein. Then, by the abandoning of ease, by the abandoning of discomfort, by the ending of the happiness and unhappiness that he had before, entering on that state which is neither pleasant nor painful, that utter purity of mindfulness reached by indifference, which is the fourth trance, he abides therein. These, monks, are the four trances. "Just as, monks, the river Ganges flows to the East, slides to the East, tends to the East, even so a monk, by cultivating the four trances, making much of the four trances, flows, slides and tends to Nibbāna. And how cultivating, how making much of the four trances does a monk flow, slide and tend to Nibbāna? Herein a monk, aloof from sensuality, aloof from evil states, enters on the first trance which is accompanied by thought directed and sustained, born of solitude, zestful and easeful, and abides therein. Then, by the calming down of thought directed and sustained, he enters on that inward calm, that one-pointedness of mind, apart from thought directed and sustained, that is born of mental balance, zestful and easeful, which is the second trance, and abides therein. Then, by the fading out of zest, he abides indifferent, mindful and composed, and experiences ease through the body. Having entered on the third trance, which the Ariyans describe in these terms: 'He who is indifferent and mindful dwells happily,' - he abides therein. Then, by the abandoning of ease, by the abandoning of discomfort, by the ending of the happiness and unhappiness that he had before, entering on that state which is neither pleasant nor painful, that utter purity of mindfulness reached by indifference, which is the fourth trance, he abides therein. That is how cultivating, how making much of the four trances a monk flows, slides and tends to Nibbāna."

[s.4nt.org: sn53.13–sn53.22 repeat this frame — 10 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as, monks, of all creatures, whether footless or having two, four, or many feet; whether having forms or formless; whether conscious or unconscious, or neither conscious nor unconscious, — of these the Tathāgata, the Arahant, the fully Enlightened One, is reckoned chief; — even so, monks, of all profitable conditions which are rooted in earnestness, which join together in earnestness, — of those conditions earnestness is reckoned chief. Of the earnest monk it may be expected that he will cultivate, that he will make much of the four trances." And how, monks, does a monk who is earnest cultivate and make much of the four trances? Herein a monk, aloof from sensuality, aloof from evil states, enters on the first trance which is accompanied by thought directed and sustained, born of solitude, zestful and easeful, and abides therein. Then, by the calming down of thought directed and sustained, he enters on that inward calm, that one-pointedness of mind, apart from thought directed and sustained, that is born of mental balance, zestful and easeful, which is the second trance, and abides therein. Then, by the fading out of zest, he abides indifferent, mindful and composed, and experiences ease through the body. Having entered on the third trance, which the Ariyans describe in these terms: 'He who is indifferent and mindful dwells happily,' - he abides therein. Then, by the abandoning of ease, by the abandoning of discomfort, by the ending of the happiness and unhappiness that he had before, entering on that state which is neither pleasant nor painful, that utter purity of mindfulness reached by indifference, which is the fourth trance, he abides therein. Thus, monks, a monk who is earnest cultivates and makes much of the four trances."

[s.4nt.org: sn53.23–sn53.34 repeat this frame — 12 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Just as, monks, whatsoever deeds requiring strength are done, all of them are done in dependence on the earth, with the earth for their support, even so a monk, depending on virtue, supported by virtue, cultivates the four trances, makes much, of the four trances. And how does a monk, depending on virtue, supported by virtue, cultivate the four trances, make much, of the four trances? Herein a monk, aloof from sensuality, aloof from evil states, enters on the first trance which is accompanied by thought directed and sustained, born of solitude, zestful and easeful, and abides therein. Then, by the calming down of thought directed and sustained, he enters on that inward calm, that one-pointedness of mind, apart from thought directed and sustained, that is born of mental balance, zestful and easeful, which is the second trance, and abides therein. Then, by the fading out of zest, he abides indifferent, mindful and composed, and experiences ease through the body. Having entered on the third trance, which the Ariyans describe in these terms: 'He who is indifferent and mindful dwells happily,' - he abides therein. Then, by the abandoning of ease, by the abandoning of discomfort, by the ending of the happiness and unhappiness that he had before, entering on that state which is neither pleasant nor painful, that utter purity of mindfulness reached by indifference, which is the fourth trance, he abides therein. That is how a monk depending on virtue, supported by virtue, cultivates the four trances, makes much, of the four trances."

[s.4nt.org: sn53.35–sn53.44 repeat this frame — 10 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there are these three longings. What three? The longing for sensual delights, the longing for becoming, the longing for the holy life. These, monks, are the three longings. It is for the full comprehension of these three longings, monks, that the four trances must be cultivated. What four trances? Herein a monk, aloof from sensuality, aloof from evil states, enters on the first trance which is accompanied by thought directed and sustained, born of solitude, zestful and easeful, and abides therein. Then, by the calming down of thought directed and sustained, he enters on that inward calm, that one-pointedness of mind, apart from thought directed and sustained, that is born of mental balance, zestful and easeful, which is the second trance, and abides therein. Then, by the fading out of zest, he abides indifferent, mindful and composed, and experiences ease through the body. Having entered on the third trance, which the Ariyans describe in these terms: 'He who is indifferent and mindful dwells happily,' - he abides therein. Then, by the abandoning of ease, by the abandoning of discomfort, by the ending of the happiness and unhappiness that he had before, entering on that state which is neither pleasant nor painful, that utter purity of mindfulness reached by indifference, which is the fourth trance, he abides therein." "Monks, there are these three longings. What three? The longing for sensual delights, the longing for becoming, the longing for the holy life. These, monks, are the three longings. It is for the realization of (the meaning of) these three longings, monks, that the four trances must be cultivated. What four trances? Herein a monk, aloof from sensuality, aloof from evil states, enters on the first trance which is accompanied by thought directed and sustained, born of solitude, zestful and easeful, and abides therein. Then, by the calming down of thought directed and sustained, he enters on that inward calm, that one-pointedness of mind, apart from thought directed and sustained, that is born of mental balance, zestful and easeful, which is the second trance, and abides therein. Then, by the fading out of zest, he abides indifferent, mindful and composed, and experiences ease through the body. Having entered on the third trance, which the Ariyans describe in these terms: 'He who is indifferent and mindful dwells happily,' - he abides therein. Then, by the abandoning of ease, by the abandoning of discomfort, by the ending of the happiness and unhappiness that he had before, entering on that state which is neither pleasant nor painful, that utter purity of mindfulness reached by indifference, which is the fourth trance, he abides therein." "Monks, there are these three longings. What three? The longing for sensual delights, the longing for becoming, the longing for the holy life. These, monks, are the three longings. It is for the wearing out of these three longings, monks, that the four trances must be cultivated. What four trances? Herein a monk, aloof from sensuality, aloof from evil states, enters on the first trance which is accompanied by thought directed and sustained, born of solitude, zestful and easeful, and abides therein. Then, by the calming down of thought directed and sustained, he enters on that inward calm, that one-pointedness of mind, apart from thought directed and sustained, that is born of mental balance, zestful and easeful, which is the second trance, and abides therein. Then, by the fading out of zest, he abides indifferent, mindful and composed, and experiences ease through the body. Having entered on the third trance, which the Ariyans describe in these terms: 'He who is indifferent and mindful dwells happily,' - he abides therein. Then, by the abandoning of ease, by the abandoning of discomfort, by the ending of the happiness and unhappiness that he had before, entering on that state which is neither pleasant nor painful, that utter purity of mindfulness reached by indifference, which is the fourth trance, he abides therein." "Monks, there are these three longings. What three? The longing for sensual delights, the longing for becoming, the longing for the holy life. These, monks, are the three longings. It is for the abandoning of these three longings, monks, that the four trances must be cultivated. What four trances? Herein a monk, aloof from sensuality, aloof from evil states, enters on the first trance which is accompanied by thought directed and sustained, born of solitude, zestful and easeful, and abides therein. Then, by the calming down of thought directed and sustained, he enters on that inward calm, that one-pointedness of mind, apart from thought directed and sustained, that is born of mental balance, zestful and easeful, which is the second trance, and abides therein. Then, by the fading out of zest, he abides indifferent, mindful and composed, and experiences ease through the body. Having entered on the third trance, which the Ariyans describe in these terms: 'He who is indifferent and mindful dwells happily,' - he abides therein. Then, by the abandoning of ease, by the abandoning of discomfort, by the ending of the happiness and unhappiness that he had before, entering on that state which is neither pleasant nor painful, that utter purity of mindfulness reached by indifference, which is the fourth trance, he abides therein."

[s.4nt.org: sn53.45–sn53.54 repeat this frame — 10 suttas condensed to this one.]

THUS have I heard: Once the Exalted One was staying near Sāvatthī. Then the Exalted One addressed the monks, saying: "Monks." "Yes, lord," replied those monks to the Exalted One. The Exalted One said: "Monks, there are these four floods. What four? The flood of sensual desire, the flood of becoming, the flood of view, the flood of nescience. These are the four floods. It is for the full comprehension of these four floods, monks, that the four trances must be cultivated. What four trances? Herein a monk, aloof from sensuality, aloof from evil states, enters on the first trance which is accompanied by thought directed and sustained, born of solitude, zestful and easeful, and abides therein. Then, by the calming down of thought directed and sustained, he enters on that inward calm, that one-pointedness of mind, apart from thought directed and sustained, that is born of mental balance, zestful and easeful, which is the second trance, and abides therein. Then, by the fading out of zest, he abides indifferent, mindful and composed, and experiences ease through the body. Having entered on the third trance, which the Ariyans describe in these terms: 'He who is indifferent and mindful dwells happily,' - he abides therein. Then, by the abandoning of ease, by the abandoning of discomfort, by the ending of the happiness and unhappiness that he had before, entering on that state which is neither pleasant nor painful, that utter purity of mindfulness reached by indifference, which is the fourth trance, he abides therein." "Monks, there are these four floods. What four? The flood of sensual desire, the flood of becoming, the flood of view, the flood of nescience. These are the four floods. It is for the realization of (the meaning of) these four floods, monks, that the four trances must be cultivated. What four trances? Herein a monk, aloof from sensuality, aloof from evil states, enters on the first trance which is accompanied by thought directed and sustained, born of solitude, zestful and easeful, and abides therein. Then, by the calming down of thought directed and sustained, he enters on that inward calm, that one-pointedness of mind, apart from thought directed and sustained, that is born of mental balance, zestful and easeful, which is the second trance, and abides therein. Then, by the fading out of zest, he abides indifferent, mindful and composed, and experiences ease through the body. Having entered on the third trance, which the Ariyans describe in these terms: 'He who is indifferent and mindful dwells happily,' - he abides therein. Then, by the abandoning of ease, by the abandoning of discomfort, by the ending of the happiness and unhappiness that he had before, entering on that state which is neither pleasant nor painful, that utter purity of mindfulness reached by indifference, which is the fourth trance, he abides therein." "Monks, there are these four floods. What four? The flood of sensual desire, the flood of becoming, the flood of view, the flood of nescience. These are the four floods. It is for the wearing out of these four floods, monks, that the four trances must be cultivated. What four trances? Herein a monk, aloof from sensuality, aloof from evil states, enters on the first trance which is accompanied by thought directed and sustained, born of solitude, zestful and easeful, and abides therein. Then, by the calming down of thought directed and sustained, he enters on that inward calm, that one-pointedness of mind, apart from thought directed and sustained, that is born of mental balance, zestful and easeful, which is the second trance, and abides therein. Then, by the fading out of zest, he abides indifferent, mindful and composed, and experiences ease through the body. Having entered on the third trance, which the Ariyans describe in these terms: 'He who is indifferent and mindful dwells happily,' - he abides therein. Then, by the abandoning of ease, by the abandoning of discomfort, by the ending of the happiness and unhappiness that he had before, entering on that state which is neither pleasant nor painful, that utter purity of mindfulness reached by indifference, which is the fourth trance, he abides therein." "Monks, there are these four floods. What four? The flood of sensual desire, the flood of becoming, the flood of view, the flood of nescience. These are the four floods. It is for the abandoning of these four floods, monks, that the four trances must be cultivated. What four trances? Herein a monk, aloof from sensuality, aloof from evil states, enters on the first trance which is accompanied by thought directed and sustained, born of solitude, zestful and easeful, and abides therein. Then, by the calming down of thought directed and sustained, he enters on that inward calm, that one-pointedness of mind, apart from thought directed and sustained, that is born of mental balance, zestful and easeful, which is the second trance, and abides therein. Then, by the fading out of zest, he abides indifferent, mindful and composed, and experiences ease through the body. Having entered on the third trance, which the Ariyans describe in these terms: 'He who is indifferent and mindful dwells happily,' - he abides therein. Then, by the abandoning of ease, by the abandoning of discomfort, by the ending of the happiness and unhappiness that he had before, entering on that state which is neither pleasant nor painful, that utter purity of mindfulness reached by indifference, which is the fourth trance, he abides therein."

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that are reborn among men: more numerous are these beings that are reborn other than men. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that are reborn in the middle districts: more numerous are they that are reborn in the outlying districts, among the unreasoning barbarians. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

• [ 1 ] Aviññataresu milakkhesu (Skt. mleccha ) in the sense of the Greek barbaroi. Cf. DA. i, 177; SnA. ii, 397 = S.A. on S. i, 188. 'Such as Damiḷā (Tamils), Kirātā, Yavanā (Milakkhā),' Dravidians of S. India, etc. Comy.

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that are blessed with the Ariyan eye of insight: more numerous are these beings that are sunk in ignorance and bewilderment. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that are abstainers from intoxicants, fermented or distilled, producing indolence: more numerous are they who are non-abstainers therefrom. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

• [ 2 ] Comy. surā = piṭṭha-surā (barley-ferment), odaniya-surā (rice-ferment), pūva-surā (sweetmeats ?), kiṇṇa-pakkhitta (yeast-mixture), sambhāra-saṇyuttā (a concoction of kañji), which are called 'the fivefold secretion (āsava) of flowers but does not mention any sort of toddy, though I think pūva (? jaggery) which is made from fermented kitul-palm juice, would include such.

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are tbose beings that are born on land: more numerous are they that are born in water. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that reverence their mothers: more numerous are they that reverence not their mothers. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

• [ 3 ] Text should read sattā .
• [ 4 ] These terms (vi-ix) occur at Pv. ii, 7; PvA. 104.

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that reverence their fathers: more numerous are they that reverence not their fathers. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that reverence recluses: more numerous are they that reverence not recluses. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that reverence brahmins: more numerous are they that reverence not brahmins. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that pay respect to the elders of the clan: more numerous are they that pay not respect to the elders of the clan. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

• [ 8 ] Text again wrong in reading jeṭṭhāpacāyino (taking it as negative of pacāyika ) in the second instance. It should be jeṭṭhānapacāyino.

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that abstain from taking the life of creatures: more numerous are these beings who do not so abstain. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that abstain from taking what is not given: more numerous are these beings who do not so abstain. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that abstain from wrong practice in sensual lust: more numerous are these beings who do not so abstain. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that abstain from falsehood: more numerous are these beings who do not so abstain. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that abstain from slander: more numerous are these beings who do not so abstain. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that abstain from harsh speech: more numerous are these beings who do not so abstain. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that abstain from idle chatter: more numerous are these beings who do not so abstain. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that abstain from spoiling the different sorts of crops and vegetation.: more numerous are these beings who do not so abstain. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

• [ 2 ] Cf. A. ii, 197; DA. 77, 81. Comy. bīja-gāma = mūla-, khandha-, agga-, phalu-, bīja-bījaṇ.
• [ 3 ] Bhūta-gāma = nīla-tiṇa-rukkhādi ( DA. reads alla-tiṇa ).
• [ 4 ] Samārambha, 'uprooting or cutting down.'

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that abstain from eating at unseasonable hours: more numerous are these beings who do not so abstain. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

• [ 5 ] I.e., after midday.

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that abstain from the use of flowers, scents, unguents as adornments and finery: more numerous are these beings who do not so abstain. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that abstain from going to see exhibitions of nautch-dancing and singing: more numerous are these beings who do not so abstain. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

• [ 2 ] Visūka-dassanā. Comy. (as at DA. i, 77) explains as patāni-bhūtā (? exhibited) and includes peacock-dancing.

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that abstain from from high and broad beds: more numerous are these beings who do not so abstain. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that abstain from accepting gold and silver: more numerous are these beings who do not so abstain. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

• [ 3 ] Jātarūpa is uncoined gold.

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that abstain from accepting gifts of uncooked grain: more numerous are these beings who do not so abstain. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that abstain from accepting gifts of uncooked flesh: more numerous are these beings who do not so abstain. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that abstain from accepting women or girls: more numerous are these beings who do not so abstain. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that abstain from accepting female and male slaves: more numerous are these beings who do not so abstain. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that abstain from accepting goats and sheep: more numerous are these beings who do not so abstain. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that abstain from accepting fowls and swine: more numerous are these beings who do not so abstain. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that abstain from accepting elephants, cattle, horses and mares: more numerous are these beings who do not so abstain. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that abstain from accepting fields, whether cultivated or waste: more numerous are these beings who do not so abstain. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that abstain from buying and selling: more numerous are these beings who do not so abstain. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that abstain from sending messengers or going as such: more numerous are these beings who do not so abstain. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that abstain from cheating with scales, copper vessels or measures: more numerous are these beings who do not so abstain. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

• [ 1 ] Tūla-, kaṇsa-, māna-kūṭā. Comy. takes kaṇsa-k. [as at DA. ] as 'passing off bronze vessels as gold ones'; Dialog. i, 6, 'bronzes,' perhaps copper coins. I think the context requires the meaning to be 'pots for measuring,' e.g., liquor.

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that abstain from taking bribes to pervert justice, cheating and crooked ways: more numerous are these beings who do not so abstain. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

• [ 2 ] Ukkotaṇa-vañcana,; nikati-sāci-yogā. Cf. PuggA. 240. The first is taken to mean 'taking bribes in giving a verdict about landownership, etc.' Text misprints sāvi-y.

[s.4nt.org: sn56.96–sn56.101 repeat this frame — 6 suttas condensed to this one.]

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few are those beings that abstain that abstain from cutting: more numerous are these beings who do not so abstain. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when laid beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few indeed are those beings that, deceasing as human beings, are reborn among human beings: more numerous are these beings that, deceasing as human beings, are reborn in Purgatory. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few indeed are those beings that, deceasing as human beings, are reborn among human beings: more numerous are these beings that, deceasing as human beings, are reborn in the womb of an animal. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few indeed are those beings that, deceasing as human beings, are reborn among human beings: more numerous are these beings that, deceasing as human beings, that are reborn in the Realm of Ghosts. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

[s.4nt.org: sn56.105–sn56.107 repeat this frame — 3 suttas condensed to this one.]

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few indeed are those beings that, deceasing as human beings, are reborn among the Devas: more numerous are these beings that, deceasing as human beings, are reborn in purgatory. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

[s.4nt.org: sn56.108–sn56.110 repeat this frame — 3 suttas condensed to this one.]

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few indeed are those beings that, deceasing as Devas, are reborn among the Devas: more numerous are these beings that, deceasing as Devas, are reborn in Purgatory. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

[s.4nt.org: sn56.111–sn56.113 repeat this frame — 3 suttas condensed to this one.]

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few indeed are those beings that, deceasing as Devas, are reborn among human beings: more numerous are these beings that, deceasing as Devas, are reborn are reborn in Purgatory. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

[s.4nt.org: sn56.114–sn56.116 repeat this frame — 3 suttas condensed to this one.]

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few indeed are those beings that, deceasing from Purgatory, are reborn among human beings: more numerous are these beings that, deceasing from Purgatory, are reborn in Purgatory. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

[s.4nt.org: sn56.117–sn56.119 repeat this frame — 3 suttas condensed to this one.]

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few indeed are those beings that, deceasing from Purgatory, are reborn among Devas: more numerous are these beings that, deceasing from Purgatory, are reborn in Purgatory. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

[s.4nt.org: sn56.120–sn56.122 repeat this frame — 3 suttas condensed to this one.]

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few indeed are those beings that, deceasing from life as animals, are reborn among human beings: more numerous are these beings that, deceasing from as animals, are reborn in Purgatory. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

[s.4nt.org: sn56.123–sn56.125 repeat this frame — 3 suttas condensed to this one.]

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few indeed are those beings that, deceasing from life as animals, are reborn among Devas: more numerous are these beings that, deceasing from as animals, are reborn in Purgatory. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

[s.4nt.org: sn56.126–sn56.128 repeat this frame — 3 suttas condensed to this one.]

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few indeed are those beings that, deceasing from the Realm of ghosts, are reborn among human beings: more numerous are these beings that, deceasing from the Realm of ghosts, are reborn in Purgatory. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

[s.4nt.org: sn56.129–sn56.130 repeat this frame — 2 suttas condensed to this one.]

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few indeed are those beings that, deceasing from the Realm of ghosts, are reborn among Devas: more numerous are these beings that, deceasing from the Realm of ghosts, are reborn in Purgatory. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"

THUS have I heard: Then the Exalted One, taking up a little dust on the tip of his finger-nail, said to the monks: "Now what think ye, monks? Which is the greater, this little dust I have taken up on the tip of my finger-nail, or this mighty earth?" "Greater, lord, is this mighty earth. Exceeding small is this little dust taken up on the tip of the Exalted One's fingernail: it cannot be reckoned, it cannot be compared therewith. It does not come to the merest fraction of a part of it when set beside the mighty earth, - this little dust taken up on the tip of the Exalted One's finger-nail." "Just so, monks, few indeed are those beings that, deceasing from the Realm of ghosts, are reborn among Devas: more numerous are these beings that, deceasing from the Realm of ghosts, are reborn in the Realm of Ghosts. What is the cause of that? It is through not seeing four Ariyan truths. What four? The Ariyan truth of Ill, the Ariyan truth of the arising of Ill, the Ariyan truth of the ceasing of Ill, the Ariyan truth of the practice that leads to the ceasing of Ill. Wherefore, monks, an effort must be made to realize: 'This is Ill'. 'This is the arising of Ill.' 'This is the ceasing of Ill.' This is the practice that leads to the ceasing of Ill.'"