Majjhima Nikaaja 75-101

Sister Uppalawanna was born on 20 September 1929. Her Teacher was the Venerable Ayya Khema. Sister Uppalawanna lives in Munhena Maggone village, Sri Lanka. Sister Uppalawanna presented the following translation to John D. Hughes during her visit to Australia in 1999.

At one time the Blessed One lived in the country of the Kurus in a hamlet named Kammassadhamma. The Blessed One, slept on a spread of dried grass in the fire hut of a brahmin of the Bharadvaja clan. In the morning, the Blessed One, putting on robes, taking bowl and robes went the alms round, in the hamlet Kammassadhamma. Returning from the alms round and after the meal was over the Blessed One entered a certain forest stretch, and sat at the root of a certain tree, to spend the day.

The wandering ascetic Magandiya wandering and walking for exercise entered the fire hut of the brahmin of the Bharadvaja clan. Seeing the spread of dried grass in the fire hut he said. ‘Good Bharadvaja, for whom, is this spread of dried grass prepared, I think it’s the bed of a recluse.’ ‘Good Magandiya, it is the recluse Gotama’s, the son of the Sakyas. He has gone forth from the clan of the Sakyas. His fame is such, the Blessed One is perfect, rightly enlightened, endowed with knowledge and conduct. Well gone, knows the worlds, is the incomparable tamer of those to be tamed, is Teacher of gods and men, enlightened and Blessed’ ‘Good Bharadvaja, we saw something we should not have seen, it’s the bed of that good Gotama, the destroyer of humanity.’ ‘Magandiya, be careful of what you say, good Gotama has many wise warriors, brahmins, householders and recluses, pleased and tamed in the noble Teaching and established in merit.’’Bharadvaja, I will meet that good Gotama, and tell these words myself, that the recluse Gotama is a destroyer of humanity. What is the reason? It is by examining his bed, that we do so.’ ‘If it does not matter to good Magandiya, I will inform this to the recluse Gotama.’’Be unconcerned, good Bharadvaja, tell it if he asks.’

The Blessed One heard this conversation between the wandering ascetic Magandiya and the brahmin of the Bharadvaja clan, with his purified heavenly ear element above human. The Blessed One got up from his seclusion in the evening, and approached the fire hut of the brahmin of the Bharadvaja clan. Entering the fire hut, he sat on the prepared seat. Then the brahmin of the Bharadvaja clan approached the Blessed One worshipped, exchanged friendly greetings and sat on a side. Then the Blessed One said, to the brahmin of the Bharadvaja clan.’Was there any conversation between Bharadvaja and the wandering ascetic Magandiya concerning this spread of grass?’ When this was asked the brahmin of the Bharadvaja clan shivered and his hairs stood on end, and said.’This we wanted to tell good Gotama, and even before that good Gotama tells it.’ Even when this conversation was taking place the wandering ascetic Magandiya wandering and walking for exercise entered the fire hut of the brahmin of the Bharadvaja clan, and approached the Blessed One.Exchanged friendly greetings with the Blessed One and sat on a side.

Then the Blessed One addressed the wandering ascetic Magandiya. ‘Magandiya, the eye is fond of forms, intent on forms and delight in forms, the eye of the Thus Gone One is tamed and protected. He teaches to protect and to restrain the eye.Is it on account of this, that Magandiya said the recluse Gotama is a destroyer of humanity?’ ‘I said the recluse Gotama is a destroyer of humanity, by examining, his bed.’ . .’Magandiya, the ear is fond of sounds, the nose is fond of smells, the tongue is fond of tastes, intent on tastes, and delight in tastes. The tongue of the Thus Gone One is tamed and protected. He teaches to protect and to restrain the tongue. Is it on account of this, that Magandiya said the recluse Gotama is a destroyer of humanity?’ ‘I said the recluse Gotama, is a destroyer of humanity, examining his bedstead.’ ‘Magandiya, the body, is fond of touches, …The mind is fond of ideas, intent on ideas and delight with ideas. The mind of the Thus Gone One is tamed and protected. He teaches to protect and to restrain the mind. Is it on account of this, that Magandiya said, the recluse Gotama is a destroyer of humanity?’’I said the recluse Gotama is a destroyer of humanity, examining his bedstead.’

‘Magandiya, one is well provided with pleasing, agreeable, forms cognizable by eye consciousness, arousing fondness and sensual desires.In the mean time he knows the arising, fading, the satisfaction, the danger and the escape from forms, as it really is. He dispels and destroys the burning and thirst for forms and internally appeases the mind and abides. What has Magandiya to say to that?’ ‘Good Gotama, I have nothing to say.’ Magandiya, one is well provided with pleasing, agreeable sounds cognizable by ear consciousness, re…. smells, cognizable by nose consciousness,…re… tastes cognizable by tongue consciousness, touches,…re… cognizable by body consciousness arousing fondness and sensual desires. In the mean time he knows the arising, fading, satisfaction, danger and the escape from touches, as it really is He dispels and destroys the burning and thirst for touches and internally appeases the mind and abides. What has Magandiya to say to that?’ ‘Good Gotama, I have nothing to say.’

Magandiya, when I was a householder, I was well provided with the five strands of sensual pleasures. Such as pleasing agreeable forms cognizable by eye consciousness arousing fondness and sensual desires. Pleasing agreeable sounds, --pleasing agreeable smells, --pleasing agreeable tastes, and pleasing agreeable touches cognizable by body consciousness, arousing fondness and sensual desires. I was provided with three palaces, for the three seasons, one for the rainy season, one for the cold season and another for the hot season. Magandiya, I spent four months in the palace for the rainy season, without males and provided with music. Not coming down to the lower storey, for any reason. In the mean time I knew, the arising, fading, the satisfaction, the danger and the escape from sensual desires. I dispelled and destroyed the craving, burning and thirst, for sensual desires and internally appeased the mind and abode. I see other beings not satiated with sensuality, while partaking it being eaten by it and burnt by it. I do not envy them, and do not take pleasure in it. Magandiya, I abide in that attachment away from sensuality, away from thoughts of demerit, and even beyond heavenly pleasantness and do not envy or delight in something lower than that.

Magandiya, like a householder, or a householder’s son, quite wealthy and with many resources, well provided with the five strands of sensual pleasures. Such as pleasing agreeable forms cognizable by eye consciousness, arousing fondness and sensual desires. Pleasing agreeable sounds, --pleasing agreeable smells, --pleasing agreeable tastes, and pleasing agreeable touches cognizable by body consciousness, arousing fondness and sensual desires. He behaves himself correctly by body, speech and mind. After death, he goes to increase, is born with the retinue of the thirtythree gods and partakes of the five strands of heavenly sensual pleasures attended by nymphs in the Nandana forest. Then he sees a householder partake the five strands of sensual pleasures provided and well attended. Magandiya, do you think, this son of the gods, partaking the five strands of heavenly bliss, attended by those nymphs would envy that householder or the son of the householder and would come back for the five strands of sensual pleasures?’ ‘No, good Gotama. Heavenly sensual pleasures are superior and more exalted than human sensual pleasures.’ ‘In the same manner, Magandiya, when I was a householder I was well provided with the five strands of sensual pleasures. Such as pleasing agreeable forms cognizable by eye consciousness arousing fondness and sensual desires. Pleasing agreeable sounds, --pleasing agreeable smells, --pleasing agreeable tastes, and pleasing agreeable touches cognizable by body consciousness, arousing fondness and sensual desires. Then in the mean time I knew, the arising, fading, the satisfaction, the danger and the escape from sensuality as it really is. Then I dispelled and destroyed the craving, burning and thirst for sensuality and internally appeased the mind and abode. I see other beings not satiated with sensuality, while partaking it being eaten and burnt by it. I do not envy them, and do not take pleasure in it. Magandiya, I abide in that attachment away from sensuality, away from thoughts of demerit, and even beyond heavenly pleasantness and do not envy or delight in something lower than that.

Magandiya, a leper with a diseased, decayed skin, with worms attacking it, would scratch the skin with his nails and would have open bruises and wounds. Then he would burn those wounds in a pit of embers and his friends, co-associates and blood relations would call a doctor to attend on him. After that treatment he would get over his leprosy, and getting well would be able to go where he wished. Then he would see another leper with a diseased, decayed skin, with worms eating the skin, and he scratching it for relief and burning the wounds and bruises in a pit of embers. Would he envy that leper, or the pit of embers, or the treatment given?’ ‘No, good Gotama, when he was diseased, the treatment was necessary. When he got over the illness, no more medicine is necessary.’ ‘In the same manner, Magandiya, when I was a householder I was well provided with the five strands of sensual pleasures. Pleasing agreeable forms cognizable by eye consciousness arousing fondness and sensual desires. Pleasing agreeable sounds, --pleasing agreeable smells, --pleasing agreeable tastes, and pleasing agreeable touches cognizable by body consciousness, arousing fondness and sensual desires. In the mean time I knew the arising, fading, the satisfaction, the danger and the escape from sensuality as it really is I dispelled and destroyed the craving, burning and the thirst for sensuality, appeasing the mind internally abode. I see other beings partaking sensuality not satiated with it, being eaten by it and burnt by it. I do not envy them, and do not take pleasure in it. Magandiya, I abide in that attachment away from sensuality, away from thoughts of demerit, and even beyond heavenly pleasantness and do not envy or delight in something lower than that.

Magandiya, a leper with a diseased, decayed skin, worms attacking it, would scratch the skin with his nails and would have open bruises and wounds, would burn those wounds in a pit of embers. His friends, co-associates and blood relations would call a doctor to attend on him. Then treated by the doctor would get over his leprosy, and getting well would be able to go where he wished. Then two strong men would come along and pull this man along to the burning pit of embers. Magandiya, wouldn’t his body writhe to get away from it?’ ‘Yes, good Gotama, his body would writhe to get away from it. What is the reason? Good Gotama fire is unpleasant to contact, the great heat causes much burning.’ ‘Magandiya, fire is unpleasant to contact, produces heat and causes burning to him, only now, or was it unpleasant to contact, produced heat and caused burning earlier too?’ ’Good Gotama, now and earlier too fire is unpleasant to contact, produced heat and caused burning. The leper with a diseased, decayed skin, worms attacking it, scratched the skin with the nails and had open wounds. With a distorted mental faculty, he experienced pleasantness in fire. It is the result of a distorted perception.’ ‘Magandiya, in the same manner, even in the past sensual contact was unpleasant, produced much heat and burning, in the future too sensual contact will be unpleasant, will produce much heat and burning, and sensual contact at present too is unpleasant, produces much heat and burning. Magandiya, these beings not free of greed for sensuality, destroyed by the greed for sensuality, worried by sensual worries, have distorted mental faculties and perceive the unpleasant contact of sensuality is pleasant feeling.

Magandiya, however much the leper would scratch the diseased, decayed skin, eaten by worms and make, open bruises and wounds and would burn the wounds in a pit of embers.Those wounds would not get better but worse and worse. The decay and the ill smell would get worse, and worse. Whatever satisfaction he gets, is through scratching the open wounds and scorching them.. In the same manner Magandiya, beings not free of greed for sensuality, destroyed with greed for sensuality, worried by sensual worries, partake of sensuality, and in this and other way they grow their sensual greed and grow their sensual worries. Whatever little satisfaction they gain is through the five strands of sense pleasures.

Magandiya, have you seen or heard of a king or the chief minister of a king, provided and accomplished with the five strands of sensual pleasures. Have you seen such a one internally appeased, without giving up that sensual, greed, burning and thirst. Or do you see such a one, or will you see such a one in the future?’ ‘No, good Gotama.’ ’Good! Magandiya, you have understood it. I too have not seen or heard of such a one. Nor will hear of such a one. Magandiya, who ever recluses or brahmins abode in the past or abide now or will abide in the future, gave up, give up and will give up the thirst and burning for sensuality and internally appease themselves. By knowing, sensuality, the arising of sensuality, fading of sensuality, the satisfaction of sensuality, its dangers, and the escape from it, as it really is.’

When this was said, the wandering ascetic Magandiya said to the Blessed One. ‘These words of good Gotama are excellent, such as Health is the highest gain, and extinction, is the highest bliss.I too have heard these words said, by the teachers of teachers of wandering ascetics.’

‘Health is the highest gain, extinction is the highest bliss. Magandiya, what is that health and what is that extinction?’ When this was asked, Magandiya stroked his own body and hands, saying, ‘That health and extinction is here. Good Gotama, I’m now healthy and without ailments.’

‘Magandiya, like a man born blind, would not see impure and pure forms, would not see, blue, yellow, red or brown forms, would not see even and uneven forms, would not see the constellation, the moon and the sun. He would hear a man with sight say. Wonderful is a white garment, pure and stainless. Then he goes in search of white. A certain man cheats him, giving an oil sprayed coarse garment, saying: Good man this is a white pure stainless garment. He accepts it puts it on and pleased says delighted words- Wonderful is a white garment, pure and stainless. Magandiya, would that blind man, knowing, seeing, accept, wear and utter words of delight?’‘Good Gotama that man, born blind would accept, wear and utter words of delight not knowing and not seeing that oil sprayed coarse garment. He would utter those words of delight, wonderful is a white garment, pure and stainless, placing faith in the man who has sight.’ ‘Magandiya, in the same manner, wandering ascetics of other sects are blind, not knowing and not seeing health and extinction, would say this verse.

Magandiya, this verse was said, by rightfully enlightened perfect ones.of the past.

Now this has become the ordinary one’s verse. Magandiya, this body is the birth place of ill health, abscesses, troubles and ailments, and you say it is good health and extinction. You should have the noble one’s eye to know health and see extinction.*1)

I’m pleased with good Gotama’s Teaching: Could good Gotama teach me so that I may know that health and see that extinction. Magandiya, like a man born blind, would not see impure and pure forms. Would not see, blue, yellow, red or brown forms. Would not see even and uneven forms and would not see the constellation, the moon and the sun. His friends, co-associates and blood relations, would get a surgeon to attend to his eyes. He being treated and taking that medicine does not regain his sight. Magandiya, wouldn’t that surgeon reap fatigue only?’ ‘Yes, good Gotama.’’Magandiya, in the same manner I taught you showing the healthy state and showing extinction, yet you do not know it and see it, and it is only fatigue for me.’

‘I’m pleased with good Gotama’s Teaching: Could good Gotama teach me so that I may know that health and see that extinction.’ ‘Magandiya, like a man born blind, would not see impure and pure forms. Would not see, blue forms, yellow forms, red forms or brown forms, nor even and uneven forms. Would not see the constellation, the moon and the sun. Would hear a man with sight saying, wonderful is a white garment, pure and stainless. He goes in search of white. Then a certain man cheats him giving an oil sprayed coarse garment Saying: good man this is a white pure stainless garment. He accepts it, puts it on and pleased says delighted words. Wonderful is a white garment, pure and stainless His friends, co-associates and blood relations, would get a surgeon to attend to his eyes. That surgeon attends to him, giving him purgatives for the head and stomach, and nasal treatment. Then he regains his sight. Soon after, he regains his sight, he dispels the interest and greed for the oil sprayed coarse garment, and considers the man who gave it as an enemy and even thinks to kill him: Indeed since long I have been cheated by this man, with this oil sprayed coarse garment. Saying good man this is a wonderful white garment pure and stainless. Magandiya, in the same manner manner I taught you showing the healthy state and showing extinction You know it and see it, with the arising of that sight, you dispel that interest and greed for the five holding masses. Indeed, since a long time I have been cheated by this mind. I have been upholding matter. I have been upholding feelings. I have been upholding perceptions. I have been upholding determinations and I have been upholding consciousness. On account of that holding there is being, on account of being, there is birth. On account of birth, decay, death, grief, wailing, unpleasantness, and distress-Thus is the arising of the whole mass of unpleasantness.

I’m pleased with good Gotama’s Teaching, could I be taught so that I get up delighted from this seat Then Magandiya associate good friends, when you associate good friends, you hear the good Teaching. When you hear the good Teaching, you fall to the method of living according to the teaching. When you fall to the method of living according to the Teaching, you yourself realize the ill health, the abscess, the arrow and the dart. It is here itself that the ill health, the abscess, the arrow and the dart should be completely removed. With the cessation of holding, there comes the cessation of being, with the cessation of being comes the cessation of birth. With the cessation of birth, cease decay, death, grief, wailing, unpleasantness and distress. Thus, ceases the complete mass of unpleasantness

Then the wandering ascetic Magandiya, said to the Blessed One. ‘Now I understand venerable sir, it is as though something over turned was reinstalled. As something covered, is made manifest. As though the path was told to one who had lost his way. As though an oil lamp was lighted for the dark for those with sight to see forms The Blessed One has explained the Teaching in various ways. Now I take refuge in the Blessed One in the Teaching and the Community of bhikkhus. May I gain the going forth and the higher ordination in the dispensation of the Blessed One.’ ‘Magandiya, whoever is of another sect seeking the going forth and the higher ordination in this dispensation should be on probation for four months, after the four months, if the bhikkhus are satisfied, they would give the going forth and the higher ordination. It is to see the improvement in the person. Venerable sir if someone of another sect, would have to be on probation for four months, I would be on probation for four years. May the bhikkhus, when satisfied give me the going forth and the higher ordination Magandiya gained the going forth and the higher ordination and soon after the higher ordination, venerable Magandiya abode withdrawn from the crowd diligent for dispelling. He here and now, realized and attained that highest end of the yoke, for which sons of clansmen rightfully leave the household and become homeless. He knew, birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish. Venerable Magandiya became a perfect one.

At one time the Blessed One lived in Gosita’s monastery in Kosambi. At that time the wandering ascetic Sandaka lived in a grove of fig trees with a large community of wandering ascetics about five hundred of them. Then venerable Ananda, getting up from his seclusion in the evening addressed the bhikkhus: ‘Friends, let us go to the Devakata pool to see the caves.’ Those bhikkhus agreed and venerable Ananda approached the Devakata pool with those bhikkhus. At that time, the wandering ascetic Sandaka was seated with a large gathering of wandering ascetics making much noise engaged in various kinds of childish talk. Such as talk about kings, robbers, chief ministers, the army, about fears, fights, eatables and drinks, dress, beds, flowers and scents, relations, conveyances, villages, hamlets, towns and states, women and heroes, and gossip at the corner of the street and at the well, about those dead and gone, various other talk about the origin of the world and the ocean and of things that happened and did not happen. The wandering ascetic Sandaka saw venerable Ananda coming in the distance and silenced the gathering: ‘Good sirs, make less noise, do not make such a noise. The recluse Ananda, a disciple of the recluse Gotama is coming. Of the disciples of recluse Gotama, residing in Kosambi this is one. These venerable ones make little noise, are trained to make little noise and they train others to make little noise. Thinking this gathering makes little noise may have thought to approach.’ Then those wandering ascetics became silent Venerable Ananda approached the wandering ascetic, Sandaka. The wandering ascetic Sandaka said to venerable Ananda: ‘Good Ananda, come! It is after a long time that good Ananda thought of coming. Sit good Ananda, the seat is ready.’ Venerable Ananda sat on the prepared seat, and the wandering ascetic too sat on a side taking a low seat.

Then venerable Ananda, addressed the wandering ascetic Sandaka who was seated on a side; ‘Sandaka, with what talk were you seated at this time, and what was your topic of conversation.’ ‘Let that talk be, good Ananda, with what we were sitting now. A talk, from good Ananda, we hear rarely. We would like to hear something concerning the Teaching of your Teacher.’ ‘If so Sandaka be attentive and listen carefully’. The wandering ascetic Sandaka agreed and venerable Ananda said. ‘Sandaka, the Blessed One who knows and sees, is perfect and rightfully enlightened has declared four holy lives that should not be lived and four other unsatisfactory holy lives that should not be lived. Which the wise man if possible does not live, and even if he lives is not convinced that it is merit.’ ‘Good Ananda, what are the four holy lives declared by the Blessed One who knows and sees, is perfect and rightfully enlightened that should not be lived, which the wise man if possible does not live and even if he lives is not convinced that it is merit?’

‘Sandaka, a certain Teacher upholds this view and declares it: There are no results for gifts, sacrifices and offerings. There are no results for good and bad actions, there is no this world, no other world, no mother, no father. There are no spontaneously arisen beings and no recluses and brahmins, who by themselves realising this world and the other world declare it. The man is made of the four primary elements and when he dies, earth, goes back to earth, water, to water, fire, to the fire, and air, to air. The mental faculties ascend the sky. Five people, carry the corpse in a decked chair, as far as the cemetery, the remains are gray bones. The burnt ashes become a gift. Whoever says, there is something, talk useless words. The foolish and the wise after death get annihilated and destroyed, and there is nothing after death.

Sandaka a wise man reflects, this good teacher upholds this view and declares. There are no results for gifts-re--and there is nothing after death. If the words of these teachers are true, I should not do anything. I should not live the holy life. After death my teacher and I become equal in our recluseship. I who do not even believe it. We both get annihilated and destroyed after death. Unnecessarily these good teachers went naked and wore a knot on the head, did austerities yoked to standing and pulling out hairs of the head and beard. As for me, I lived surrounded by wife and children, enjoyed wearing Kashmir clothes, bearing flowers and scents, and earning gold and silver. I become equal with these good teachers after death. Knowing what and seeing what should I lead the holy life under these teachers. He knowing this is not a holy life turns away from it. Sandaka, this is the first holy life the Blessed One who knows and sees, is perfect and rightfully enlightened has declared should not be lived, which the wise man if possible does not live, and even if he lives is not convinced that it is merit.

Again, Sandaka a certain teacher upholds this view and declares The doer, and the subjected, the destroyer and destroyed, the tormentor and tormented, the griever and giver of grief, the frightened and the monster do no demerit. The killer, the taker of the not given, the one who cuts limbs, the plunderer, the prison keeper, the one waiting in ambush, the one going to others’ wives, and the deceiver, do no demerit. If one was to roll a wheel with blades fixed to the rim, up to the southern bank of the Ganges, killing all beings and making it, a mass of flesh, the destroyer does not accumulate demerit, on account of it. If one goes up to the northern bank of the Ganges giving gifts and making others to give gifts, making sacrifices and making others to sacrifice, there is no merit accumulated on account of it.

Sandaka a wise man reflects. This good teacher upholds this view and declares. The doer and the subjected--- there is no.merit accumulated on account of it. If the words of this teacher are true, I should not do, anything. I should not live the holy life. My teacher and I become equal in our recluseship. I do not even believe it. We both do not accumulate demerit. Unnecessarily these good teachers led a holy life.. As for me, I lived surrounded by wife and children, enjoyed wearing Kashmir clothes, bearing flowers and scents, and earning gold and silver. After death, I become equal with these good teachers. Knowing what and seeing what should I lead the holy life under these teachers. He knowing this is not a holy life turns away from it. : Sandaka, this is the second holy life the Blessed One who knows and sees, is perfect and rightfully enlightened has declared should not be lived, which the wise man if possible does not live, and even if he lives is not convinced that it is merit.

Again, Sandaka, a certain teacher upholds this view and declares it. Beings are made impure for no cause or reason, and purified for no cause or reason. There is no strength, no effort, no manly power, no manly courage, all beings, all living things, all born, are led to maturity and are born in the higher six and experience pleasantness and unpleasantness

Here, Sandaka a wise man reflects, this good teacher upholds this view and declares that beings are defiled--- experience pleasantness and unpleasantness. If the words of these teachers are true, here I should not do, anything. I should not live the holy life. My teacher and I we both become equal in our recluseship, I who do not believe it. We both will be purified without a reason Unnecessarily these good teachers led a holy life.. As for me, I lived surrounded by wife and children, enjoyed wearing Kashmir clothes, bearing flowers and scents, and earning gold and silver. After death, I become equal with these good teachers. Knowing what and seeing what should I lead the holy life under these teachers. He knowing this is not a holy life turns away from it. Sandaka, this is the third holy life the Blessed One who knows and sees, is perfect and rightfully enlightened has declared should not be lived, which the wise man if possible does not live, and even if he lives is not convinced that it is merit.

Again, Sandaka a certain teacher upholds this view and declares it. These seven bodies are not made nor created, are barren, immovable and stand like strong pillars. They don’t move or change, or harm each other. One is not interested in the others pleasant, unpleasant or neither unpleasant nor pleasant feelings. What are the seven? They are earth, water, fire, air, pleasantness, unpleasantness, and the soul. Therefore there is no harming, or killing, hearing or making to hear, cognizing or making to cognize. If the head is cut with a sharp weapon, no life is destroyed. Only the seven bodies are dismantled. There are, fourteen hundred thousand important births, sixty thousand six hundred and five actions. Five hundred of four actions, three of four actions, one action, half an action and sixteen methods. Sixteen internal world cycles. Six high births, eight births of a prophet, four thousand nine hundred ascetic births, four thousand nine hundred wandering ascetic births, and four thousand nine hundred elephant births. Twenty hundred controlling powers, thirty hundred hells, six and thirty royal elements, seven perceptual births, seven non-perceptual births, seven niganta births, seven heavenly and seven human births, seven ghostly births and seven recollections. Seven higher recollections, seven hundred and seven falls, seven hundred and seven dreams. Faring on as fools or as wise, for eighty hundred thousand major and minor world cycles should end unpleasantness. It is not that by these virtues, observances, austerities, I will mature my immature actions, or while feeling I put an end to feelings. There are no measurements for pleasant or unpleasant feelings and not seeing an end to existences. There are no highs and lows. It is like being thrown into a disordered ball of thread and one has to find one’s way to come out of it. Faring on as fools or as wise, for eighty hundred thousand major and minor, world cycles one should end unpleasantness. .

Sandaka a wise man reflects. This good teacher upholds this view and declares it. These seven bodies—should end unpleasantness. If the words, of these teachers are true, I should not do anything. I should not live the holy life. My teacher and I are equal in our recluseship, I who do not even believe it. We both will make an end of unpleasantness faring on in existences. Unnecessarily these good teachers led a holy life, going naked, wearing a knot on the head. Yoked to standing and pulling out hairs of head and beard.. As for me, I lived surrounded by wife and children, enjoyed wearing Kashmir clothes, bearing flowers and scents, and earning gold and silver. After death I become equal with these good teachers. Knowing what and seeing what should I lead the holy life under these teachers. He knowing this is not a holy life turns away from it. : Sandaka, this is the fourth holy life the Blessed One who knows and sees, is perfect and rightfully enlightened has declared should not be lived, which the wise man if possible does not live, and even if he lives is not convinced that it is merit

Sandaka, these are the four holy lives, the Blessed One who knows and sees, is perfect and rightfully enlightened has declared should not be lived, which the wise man if possible does not live and even if he lives is not convinced that it is merit. –Surprising and wonderful good Ananda, these four holy lives that the Blessed One who knows and sees, is perfect and rightfully enlightened has declared as should not be lived, which the wise man if possible does not live and even if he lives is not convinced that it is merit. Good Ananda what are the four holy lives, the Blessed One who knows and sees, is perfect and rightfully enlightened has declared as unsatisfactory and should not be lived, which the wise man if possible does not live and even if he lives is not convinced, that it is merit.

‘Sandaka, a certain teacher acknowledges all pervading knowledge and vision constantly and continually, while, walking, standing, lying or awake. He enters an empty house and does not gain morsels. A dog bites him. He encounters an elephant in rut, a rough horse or a rough bull. Asks for the name and clan of a man or woman, or the name of a village or hamlet and how one should go there. When asked what it is. He would say, I entered an empty house, did not gain morsels and a dog bit me. I met, an elephant in rut, a rough horse, a rough bull. I had to ask the name and clan of a man, a woman, a village, a hamlet and how I should get there. Sandaka, a wise man should reflect. This good teacher acknowledges all pervading knowledge and vision, and ---he asks the name and clan of a man, a woman. I should know and turn away from that holy life as unsatisfactory. Sandaka, this is the first holy life, the Blessed One who knows and sees, is perfect and rightfully enlightened has declared as unsatisfactory and should not be lived, which the wise man if possible does not live and even if he lives is not convinced, that it is merit. .

Again, Sandaka, a certain teacher goes by hearsay and takes it as the truth. To a teacher who goes by hearsay, the tradition becomes the truth. He may have heard it correctly or may not have heard it correctly. It becomes the truth to him, the truth may be something else. Sandaka, a wise man should reflect. This teacher goes by hearsay. He preaches what has reached him by tradition and hearsay. What he has heard may be the truth or not. I, should know and turn away from that holy life as unsatisfactory. Sandaka, this is the second holy life, the Blessed One who knows, sees, is perfect and rightfully enlightened has declared as unsatisfactory and should not be lived. The wise man if possible does not live and even if he lives is not convinced, that it is merit. .

Again, Sandaka, a certain teacher goes by logic, arguing logically brings out a teaching by himself beaten out. In the teaching of a logical teacher, some arguments may be true and others may not be true. Sandaka, a wise man should reflect. This teacher goes by logic. He preaches what he has beaten out by logical conclusion. His arguments may be authentic or not, I should know and turn away from that holy life as unsatisfactory. Sandaka, this is the third holy life, the Blessed One who knows and sees, is perfect and rightfully enlightened has declared as unsatisfactory and should not be lived. The wise man if possible does not live and even if he lives is not convinced, that it is merit. .

Again Sandaka, a certain teacher is dull and bewildered, when a question is asked, he wriggles and sits on the fence. It does not occur to me thus, it does not occur to me otherwise, there is no other solution either and none of these are the solutions. Sandaka, a wise man should reflect. This teacher is dull and bewildered, when a question is asked he wriggles and sits on the fence. I should know and turn away from that holy life as unsatisfactory. Sandaka, this is the fourth holy life, the Blessed One who knows and sees, is perfect and rightfully enlightened has declared as unsatisfactory and should not be lived, which the wise man if possible does not live and even if he lives is not convinced, that it is merit.

. Sandaka, these are the four holy lives the Blessed One who knows and sees, is perfect and rightfully enlightened has declared as unsatisfactory and should not be lived.’ ‘Surprising and wonderful good Ananda, these four holy lives that the Blessed One who knows and sees, is perfect and rightfully enlightened has declared as unsatisfactory, which the wise man if possible does not live and even if he lives is not convinced that it is merit. Good Ananda what is the holy life, declared by the Blessed One who knows and sees, is perfect and rightfully enlightened as satisfactory and convincing in the noble Teaching, and is merit?’

‘Sandaka, the Thus Gone One is born in the world, perfect, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and blessed. He proclaims to this world of gods and men, together with its Maras, Brahmas, the community of recluses, brahmins, gods and men, that Teaching good at the beginning, in the middle and in the end, full of meaning even in the letters declaring the complete and pure holy life. A householder, or the son of a householder or one born in some clan hears the Teaching and gains faith in the Thus Gone One.With that gain of faith reflects, the household life is full of difficulties, it is the path for defiling. Going forth is like open space. Living in a household it is not easy to lead a holy life complete and pure without being defiled. What if I shave, head and beard, put on yellow clothes and go forth homeless. At some suitable time he gives up a little wealth or a large mass of wealth, either leaving behind a small circle of friends, or a large circle of friends shaving head and beard and donning yellow clothes goes forth as a homeless.

Gone forth he becomes a trainer in the life of a bhikkhu, gives up hurting living things, throwing away stick and weapon, ashamed and compassion aroused, abides with compassion for all beings. Abstaining from taking what is not given, desires the given, the self made pure without thieving he abides. Abstaining from low sexual intercourse he leads the holy life. Abstaining from telling lies becomes reliable and trustworthy and abides without a dispute with the world. Giving up slander, hearing here does not say it elsewhere, to split these. Hearing elsewhere does not say it here to split those. Unites the split, promotes unity, fond of unity talks words to unite. Giving up rough words says pleasant words pleasing to the ears, and going straight to the heart of the populace at large. Abstains from frivolous talk. Says appropriate, truthful, meaningful words in accordance with the Teaching and Discipline, those words that could be treasured.

Abstains from destroying seed groups and vegetable groups. Partaking one meal per day, abstains from food at night and at untimely hours. Abstains from dance, singing, music, decorations, flowers and scents, ointments and adornments. Abstains from high and stately beds. Abstains from accepting gold and silver, uncooked rice and uncooked flesh,. Abstains from accepting women and girls, slaves, men or women, Abstains from accepting goats and cows, fowl and pigs, elephants, cattle, horses and mares.

Abstains, from, accepting fields and wealth, doing the work of a messenger, buying and selling, and unfair ways of weighing and measuring. Abstains from cutting severing, destroying, highway robbery, and wrong ways of obtaining morsels.

Satisfied, covering the body with robes, and feeding the belly with morsels, goes with all the belongings when he goes. Like the birds small and large that go with the weight of their wings. Likewise satisfied covering the body with robes and feeding the belly with morsels goes with all the belongings when he goes. Endowed with this mass of virtues, he experiences the pleasure of blamelessness internally. Seeing a form with the eye, does not take the sign or the elements. Abiding with the mental faculty of the eye uncontrolled, demerit may seep, through covetousness and displeasure. He abides protecting the mental faculty of the eye. Hearing a sound with the ear…re.. Cognizing a smell with the nose…re…tasting a taste with the tongue..re.. Cognizing a touch with the body..re..Cognizing an idea with the mind, does not take the sign or the element. Abiding with the mental faculty of the mind uncontrolled, demerit may seep, through covetousness and displeasure. He abides protecting the mental faculty of the mind. Endowed with the noble ones’ control of the mental faculties, he experiences the untouched pleasure of the mental faculties. Coming forward or turning back is aware. Looking on and looking aside is aware, bending and stretching is aware, bearing bowl and the three robes is aware. Tasting, drinking, eating and enjoying is aware. Going, standing, sitting, lying when awake, and keeping silence is aware. Endowed with this mass of virtues, with this control of the mental faculties of the noble ones, with the mindfulness of the noble ones he abides, in a secluded dwelling. Such as a forest, the root of a tree, a mountain grotto, a cave, a charnel ground, a jungle forest, an open space, or a heap of straw. Returning from the alms round and after the meal is over, he sits legs crossed, the body straight and mindfulness established in front.

Dispelling, covetousness for the world he abides, cleaning the mind of covetousness. .He abides cleaning the mind of anger, compassion aroused for all born lives. Dispelling sloth and torpor he abides, mindful and aware of a perception of light and mindfully cleans sloth and torpor. Dispelling restlessness and worry he abides with a mind internally appeased, restlessness and worry dispelled. Abides doubts dispelled of merit that should be done and should not be done.

The bhikkhu dispelling the five hindrances and making the minor defilements weak, secludes the mind from sensual, angry and hurting thoughts. With thoughts and thought processes and with joy and pleasantness, born of seclusion, abides in the first jhana. Sandaka, when the noble disciple of the Teacher attains that noble distinction, he has wisely lived the holy life and is convinced of it as merit. Again the bhikkhu overcoming thoughts and thought processes, appeases the mind internally in a single point. Without thoughts and thought processes and with joy and pleasantness born of concentration abides in the second jhana. Sandaka, when the noble disciple of the Teacher has attained to that noble distinction, he has wisely lived the holy life and even while doing so is convinced of it, as merit. Again, the bhikkhu with equanimity to joy and detachment abides mindful and aware experiencing pleasantness with the body too, and attains to the third jhaana. The noble ones say this is abiding in pleasantness, mindful of equanimity. Again, the bhikkhu dispelling pleasantness and unpleasantness and earlier having dispelled pleasure and displeasure, and mindfulness purified with equanimity abides in the fourth jhana. Sandaka, when the noble disciple of the Teacher has attained to that noble distinction, he has wisely lived the holy life and even while doing so is convinced of it as merit. .

When the mind is concentrated, pure, free from minor defilements, is malleable workable not disturbed, he directs the mind for the knowledge of previous births. Recollects the manifold previous births, one birth, two births, three, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, innumerable forward cycles of births, innumerable backward cycles of births, innumerable forward and backward cycles of births. There I was of such name, clan, disposition, supports, experienced such pleasant and unpleasant feelings, in such a life span. Disappearing from there was born there with such name, clan, disposition, supports, experienced such pleasant and unpleasant feelings, in such a life span. Disappearing from there is born here. Thus with all modes and all details manifold previous births are recollected. Sandaka, when the noble disciple of the Teacher has attained to that noble distinction, he has wisely lived the holy life and even while doing so is convinced of it as merit.

When the mind is concentrated, pure, free from minor defilements malleable workable not disturbed, he directs the mind for the knowledge of the disappearing and appearing of beings. With the heavenly eye purified beyond human, he sees beings disappear and appear unexalted and exalted, beautiful and ugly, in good and bad states according to their actions. These good beings misbehaving by body, speech and mind, blaming noble ones, with the wrong view of actions, after death are born in loss, in decrease, in hell. As for these good beings, well behaved in body speech and mind, not blaming noble ones, with the right view of actions after death are born in heaven. Thus with the heavenly eye purified beyond human he sees beings disappearing and appearing. Sandaka, when the noble disciple of the Teacher has attained to that noble distinction, he has wisely lived the holy life and even while doing so is convinced of it as merit.

When the mind is concentrated, pure, free from minor defilements, malleable workable not disturbed, he directs the mind for the destruction of desires. Knows, this is unpleasant, this is the arising of unpleasantness, this is the cessation of unpleasantness and this is the path to the cessation of unpleasantness as it really is. Knows these are desires, this is the arising of desires, this is the cessation of desires and this is the path to the cessation of desires as it really is. He who knows and sees thus, is released from sensual desires, released from desires ‘to be’ and released from desires of ignorance. When released knows, I’m released, birth is destroyed, the holy life is lived. What should be done, is done, there is nothing more to wish. Sandaka, when the noble disciple of the Teacher has attained to that noble distinction, he has wisely lived the holy life and even while doing so is convinced of it as merit.’

‘Good, Ananda, the bhikkhu, perfect, destroyed desires, has done what should be done, put down the weight, has come to the highest good does he partake sensuality?’ ‘Sandaka, the bhikkhu who is perfect, has destroyed desires, has done what should be done, put down the weight, has come to the highest good, has destroyed the desire ‘to be’, and is rightly knowing released, could not go beyond five things. It is not possible that the bhikkhu who has destroyed desires, with awareness, would destroy the life of living things, take what is not given, indulge in sexuality and tell lies. He would not amass things for sensual partaking as it was done when leading a household life. Sandaka, the bhikkhu who is perfect, destroyed desires, has done what should be done, put down the weight, has come to the highest good, would not do these five things, it is impossible that he should do them.

‘Good Ananda, to a bhikkhu perfect, has destroyed desires, has done what should be done, put down the weight, come to the highest good, destroyed the desires ‘to be’ and is rightly knowing released, is knowledge and vision constantly and continually established, as my desires are destroyed?’ ‘Sandaka, I will give you a comparison, for some wise men understand when a comparison is given. Sandaka, a man’s hands and feet are cut off. In whatever posture he may be he would know my hands and feet are cut and reflecting would know my hands and feet are cut. In like manner, the bhikkhu who is perfect, has destroyed desires, has done what should be done, put down the weight, has come to the highest good, has destroyed the desires ‘to be’ and is rightly knowing released, would know constantly and continually my desires are destroyed.’

‘Good Gotama, about how many are led across in this Dispensation?’ ‘Sandaka, not one, not even one hundred, not two hundred, not three hundred, not four hundred, not five hundred yet many more are led across in this dispensation.’ ‘Wonderful and surprising good Ananda, there was no praising of one’s own teaching nor disparaging another’s teaching, yet many are led across. As for these ascetics, they are the sons of dead women. They praise themselves, disparage others, and show only three as led across. They are Nanda Vaccha, Sankicca and Makkhali Gosala.’

Then the wandering ascetic Sandaka addressed his own gathering: ‘Good sirs, lead the holy life in the dispensation of the recluse Gotama. Give up gain honour and fame.’Thus the wandering ascetic Sandaka aroused interest in his gathering to lead the holy life in the dispensation of the Blessed One.

At one time the Blessed One was living in the squirrels’ sanctuary in the bamboo grove in Rajagaha. At that time many well-known wandering ascetics lived in the wandering ascetics’ monastery in the sanctuary of Mora trees. Such as Anugaro Varadhara, Sakuludayi and other well known wandering ascetics. Then the Blessed One putting on robes in the morning and taking bowl and robes entered Rajagaha for alms. Then it occurred to the Blessed One, it’s too early to go for alms in Rajagaha, what if I approached the wandering ascetic Sakuludayi in the sanctuary of Mora trees. The Blessed One approached the monastery of the wandering ascetics and approached the wandering ascetic Sakuludayi. At that time, the wandering ascetic Sakuludayi was seated with a large gathering of wandering ascetics making much noise. They were engaged in various kinds of childish talk, about kings, robbers, chief ministers, the army, fears, fights, eatables and drinks, dress, beds, flowers and scents, relations, conveyances, villages, hamlets, towns and states, women and heroes. About gossip at the corner of the street and at the well Talk about those dead and gone, various other talk about the origin of the world and the ocean and of things that did and not happen. The wandering ascetic Sakuludayi seeing the Blessed One, coming in the distance silenced the gathering: ‘Good sirs, make less noise, do not make such a noise. The recluse Gotama is coming. These venerable ones make little noise, and thinking this gathering makes little noise may have thought to approach’. The wandering ascetics became silent. Then the Blessed One approached the wandering ascetic Sakuludayi, and the wandering ascetic Sakuludayi said to the Blessed One: ‘Good Gotama, come! It is after a long time that good Gotama thought of coming. Sit good Gotama, the seat is ready.’ The Blessed One sat on the prepared seat, and the wandering ascetic too sat on a side taking a low seat. Then the Blessed One, said. ‘With what talk were you seated here and what was the topic of conversation?’’Let that be venerable sir, the talk we were sitting with, now. A talk from the Blessed One is rare and this talk could be heard later. A long time ago, in the past, when recluses and brahmins were assembled in the assembly hall this talk arose. It is great gain for Anga and Magadha that many recluses and brahmins, leaders of gatherings famous ford makers, considered good by many, come to Rajagaha for the rains with their followers. They are Purana Kassapa, Makkhali Gosaala, Ajita Kesakambali, Pakudha Kaccayana, Sanjaya Belatthiputta and Nigantha Nataputta.and also the recluse Gotama..How do the disciples revere and honour the Teacher and abide?’. Then a certain one said: ‘This Purana Kassapa leader and teacher of a gathering, considered a famous ford maker by many, is not honoured and revered by his disciples and Purana Kassapa does not give due honour to his disciples. Once Purana Kassapa was teaching a gathering of hundreds. Then one of the disciples of Purana Kassapa made an exclamation. Good sirs, do not ask the meaning of this from Purana Kassapa, he does not know it: I know its meaning, ask the question from me, I will explain it to the good sirs. It happened that Purana Kassapa beat his breast and shouted entreating the gathering to be silent. These good sirs do not ask the question from him, they ask it from me. I will explain it. Many of his disciples arouse quarrels and go away from him: You do not know this discipline. I know it. What do you know of this discipline? Your path is wrong. I talk with reasons and you talk without. You tell the last words first, and the words that should be told first last. You have thought it out, reversed it, and aroused a dispute, stop it! If possible dispute it out and be released. Thus Purana Kassapa is not honoured, and revered by his disciples and Purana Kassapa does not give due recognition to his disciples, and Purana Kassapa is reviled by his own Teaching.’ ‘Then a certain one said, Makkhali Gosala too,--Ajita Kesakambali too,---Pakudha Kaccayana too ---Sanjaya Belatthiputta too---Nigantha Nataputta, leader and teacher of a gathering, considered a famous ford maker by many, is not honoured and revered by his disciples and Nigantha Nataputta does not give due honour to his disciples. Once Nigantha Nataputta was teaching a gathering of hundreds. Then one of the disciples of Nigantha Nataputta made an exclamation. Good sirs, do not ask the meaning of this from Nigantha Nataputta, he does not know it: I know its meaning, ask the question from me, I will explain it to the good sirs. It happened that Nigantha Nataputta beat his breast and shouted entreating the gathering to be silent. These good sirs do not ask the question from him, they ask it from me. I will explain it. Many of his disciples arouse quarrels and go away from him. You, do not know the Discipline and the teaching. I know it. What do you know of this Discipline? You have fallen to the wrong path. I talk with reasons and you talk without. You tell the last words first, and the words that should be told first last. You have thought it out, reversed it, and aroused a dispute, stop it! If possible dispute it out and be released. Thus Nigantha Nataputta is not honoured, and revered by his disciples and Nigantha Nataputta does not give due recognition to his disciples, and Nigantha Nataputta is reviled by his own Teaching.

A certain one said thus: ‘The recluse Gotama too is a leader and teacher of a gathering, considered a famous ford maker by many, is honoured and revered by his disciples and the recluse Gotama gives due honour to his disciples, and they abide supported on him. Once the recluse Gotama was teaching a gathering of hundreds. Then one of the disciples cleared his throat, and a certain other co-associate in the holy life, nudged him with his knee and said, venerable one do not make a noise. When the recluse Gotama teaches a gathering of hundreds, there is not even the sound of a sneeze or the sound of clearing the throat from the crowd. Then the gathering waits expecting to hear the next words of the recluse Gotama, thinking whatever the Blessed One says we will hear it. Like people waiting anxiously at the cross roads, until a small honey comb, is covered up. In that manner, when the recluse Gotama teaches a gathering of hundreds, there is not even the sound of a sneeze or the sound of clearing the throat from the crowd. The gathering waits expecting to hear the next words of the recluse Gotama, thinking whatever the Blessed One says we will hear it. Even those disciples of the recluse Gotama, who were unable to yoke themselves to the training and gave up robes, praise the Teacher, the Teaching and the Community of bhikkhus. They blame themselves and not any one else. I’m the unlucky one without merit, gone forth in this well preached Teaching could not lead the pure and complete holy life, until the end of life. They either live in a monastery or observe the five precepts and live as lay disciples. Thus the recluse Gotama is revered and honoured by the disciples and the recluse Gotama gives the due honour and reverence to his disciples and they abide supported on him.’

‘Udayi, what do you see in my Teaching, on account of which my disciples honour and revere me and abide, and they abide supported on me being honoured and revered?’ . . .

‘Venerable sir, I see five things on account of which the disciples honour and revere the Blessed One, and on account of them, they receive the due honour and reverence, and live supported. What are the five? Venerable sir, the Blessed One takes little food and praises taking little food. This is the first thing on account of which the disciples honour and revere the Blessed One, and abide supported receiving due honour, themselves.

Again venerable sir, the Blessed One is satisfied with whatever robes gained, and praises the satisfaction of whatever robes gained. This is the second thing on account of which the disciples honour and revere the Blessed One, and abide supported receiving the due honour.

Again, venerable sir, the Blessed One is satisfied with whatever gain of morsel food, and praises the satisfaction with whatever gain of morsel food, This is the third thing on account of which the disciples honour and revere the Blessed One, and abide supported receiving due honour, themselves.

Again venerable sir, the Blessed One is satisfied with whatever gain of dwellings, and praises the satisfaction with whatever gain of dwellings, this is the fourth thing on account of which the disciples honour and revere the Blessed One, and abide supported receiving due honour themselves.

Again venerable sir, the Blessed One secluded praises seclusion, this is the fifth thing on account of which the disciples honour and revere the Blessed One, and abide supported receiving due honour themselves.

Venerable sir, I see these five things on account of which the disciples honour and revere the Blessed One and abide supported receiving the due honour themselves.’

‘Udayi, if I am honoured and revered for partaking little food, and for praising it, you should revere and honour my disciples.and should abide supported, receiving the due honour for it. There are disciples of mine who partake one bowlful, half a bowl, even a wood apple fruit, half a wood apple fruit. I on the other hand on some days partake, a brimful of the bowl and even more sometimes. Udayi, you should honour, and revere my disciples. Udayi, there are disciples of mine who partake one bowlful, half a bowl, even a wood apple fruit, and half a wood apple fruit. Udayi you should honour and revere my disciples.

Udayi, if I am honoured and revered for satisfaction in whatever gain of robes and for praising it, you should revere and honour my disciples.and should abide supported receiving the due honour for it. There are disciples of mine who are rag robe wearers shabby robe wearers that prepare their three robes out of what is picked from a charnel ground, from a rubbish heap or outside a shop I on the other hand sometimes partake of a robe skillfully done by a householder out of the rough hemp of the goad Udayi, you should honour and revere my disciples, and abide honouring and revering them.. Udayi, there are disciples of mine who are rag robe wearers shabby robe wearers that prepare their three robes out of what is picked from a charnel ground, from a rubbish heap or outside a shop. Udayi you should honour and revere my disciples.

Udayi, if I am honoured and revered for satisfaction in whatever gain of morsel food and for praising it you should revere and honour my disciples You should abide supported receiving the due honour for it. There are disciples of mine who go the alms round in due order. Attached to observances, entering a house would not sit even when a seat is offered, on the other hand I sometimes partake of food invited, prepared out of the finest rice, with the dark seeds picked and with various curries and soups. Udayi, you should honour and revere my disciples, and abide honouring and revering them..Udaayi, there are disciples of mine who are rag robe wearers shabby robe wearers those that prepare their three robes out of what is picked from a charnel ground, from a rubbish heap or outside a shop. Udayi you should honour and revere my disciples.

Udayi, if I am honoured and revered for satisfaction in whatever gain of dwellings and for praising it, you should revere and honour my disciples.and should abide supported receiving the due honour for it. There are disciples of mine who dwell under a tree, in the open, they do not look out for a roof for eight months I on the other hand sometimes dwell in a gabled house, well painted, sheltered from the wind and rain with bolted doors and windows. Udayi, you should honour and revere my disciples, and abide honouring and revering them..Udayi, there are disciples of mine who dwell under a tree, in the open, they do not look out for a roof for eight months. Udayi you should honour and revere my disciples.

Udayi, if I’m honoured and revered for seclusion and for praising it, you should revere and honour my disciples.and receive the due honour for it. There are disciples of mine who are forest dwellers, leaf huts dwellers, forest jungle dwellers and jungle road dwellers. They do not stay, with the community of bhikkhus. They come every fortnight to recite the higher code of rules. I on the other hand abide surrounded by bhikkhus, bhikkhunis, lay, disciples, male and female. Surrounded by kings, ministers, and ascetics of other faiths. Udayi, you should honour and revere my disciples, and receive the due honour for it. Udayi, there are disciples of mine who are forest dwellers leaf hut dwellers, forest jungle dwellers, and jungle road dwellers. They do not stay with the community of bhikkhus. They come every fortnight to recite the higher code of rules. Udayi you should honour and revere my disciples.

Thus Udayi, my disciples do not honour and revere me and abide supported receiving the due honour for it, on account of these five things.

Udayi, there are five other things, on account of which, my disciples honour and revere me and abide supported receiving the due honour for it..What are the five? Udayi, my disciples honour me for the highest mass of virtues. The recluse Gotama is virtuous, endowed with the highest mass of virtues. This is the first thing on account of which my disciples honour and revere me.

Again Udayi, my disciples honour me for the highest mass of knowledges and vision; The recluse Gotama, knowing, says I know, seeing says, I see. Knowing the recluse Gotama teaches, with examples and saying wonderful things. This is the second thing on account of which my disciples honour and revere me..

Again Udayi, my disciples honour me for the highest mass of wisdom. The recluse Gotama, is endowed with very high wisdom. There is no possibility that he has not recognized a single sign, on account of which a future false teacher would arouse a dispute, and he has rightfully settled all disputes that arise at present. Udayi, have you seen a disciple of mine interrupting me in the middle of a talk?

My disciples think, indeed, it is on account me, that the disciples are advised, thus they honour me with the highest mass of wisdom. This is the third thing on account of which my disciples honour and revere me and abide supported receiving the due honour for it. .

Again, Udayi, when my disciples are afflicted and overcome with unpleasantness, they approach me and ask about the noble truth of unpleasantness. Then I explain it to them. I convince their minds explaining the noble truth of unpleasantness. They ask about the noble truth of the arising of unpleasantness, the noble truth of the cessation of unpleasantness, and the noble truth of the path to the cessation of unpleasantness. I explain to them the path to the cessation of unpleasantness and explaining it convince their minds on it This is the fourth thing on account of which my disciples honour and revere me and abide supported receiving the due honour for it. .

Again, Udayi, I have declared to my disciples the method for the fourfold establishment of mindfulness. Here, the bhikkhu abides reflecting the body in the body, mindful and aware for dispelling covetousness and displeasure for the world. Abides reflecting feelings in feelings, mindful and aware for dispelling covetousness and displeasure for the world. . Abides reflecting the mental states in the mind, mindful and aware for dispelling covetousness and displeasure for the world. Abides reflecting thoughts in thoughts, mindful and aware for dispelling covetousness and displeasure for the world. Thus too my disciples abide aiming perfect knowledge for emancipation.

Again, Udayi, I have declared to my disciples the method for developing the fourfold rightful endeavors. My disciples fall to the method to develop the four rightful endeavors. Here, Udayi, the bhikkhu makes endeavor, pulls up the mind, arouses interest and effort for the non-arising of non-arisen demerit. The bhikkhu makes endeavor, pulls up the mind, arouses interest and effort for the dispelling of arisen demerit. The bhikkhu makes endeavor, pulls up the mind, arouses interest and effort, for the arousing of non-arisen merit. The bhikkhu makes endeavor, pulls up the mind, arouses interest and effort for the unconfused stabilisation growth and development of arisen merit..Thus too my disciples abide aiming perfect knowledge for emancipation.

Again, Udayi, I have declared to my disciples the method for developing the fourfold super normal powers. The bhikkhu develops the supernormal power endowed with interest to concentrate with endeavor and intentions. The bhikkhu develops the supernormal power endowed with effort to concentrate with endeavor and intentions. The bhikkhu develops the supernormal power endowed with mental concentration with endeavor and intentions and the bhikkhu develops the supernormal power endowed with investigating concentration, with endeavor and intentions. Thus too my disciples abide aiming perfect knowledge for emancipation.

Again, Udayi, I have declared to my disciples the method for developing the fivefold mental faculties. Udayi, the bhikkhu develops the mental faculty of faith leading to appeasement and emancipation. The bhikkhu develops the mental faculty of effort leading to appeasement and emancipation. The bhikkhu develops the mental faculty of mindfulness, leading to appeasement and emancipation. The bhikkhu develops the mental faculty of concentration leading to appeasement and emancipation. The bhikkhu develops the mental faculty of wisdom leading to appeasement and emancipation. Thus too my disciples abide aiming perfect knowledge for emancipation.

Again, Udayi, I have declared to my disciples the method for developing the fivefold powers. The bhikkhu develops the power of faith leading to appeasement and emancipation. The bhikkhu develops the power of effort leading to appeasement and emancipation. The bhikkhu develops the power of mindfulness leading to appeasement and emancipation. The bhikkhu develops the power of concentration leading to appeasement and emancipation The bhikkhu develops the power of wisdom leading to appeasement and emancipation...Thus too my disciples abide aiming perfect knowledge for emancipation.

. Again, Udaayi, I have declared to my disciples the method for developing the seven enlightenment factors. The bhikkhu develops the enlightenment factor mindfulness settled in seclusion, for detachment and cessation ending in relinquishment. The bhikkhu develops the enlightenment factor investigation into the Teaching settled in seclusion, for detachment and cessation ending in relinquishment. The bhikkhu develops the enlightenment factor effort settled in seclusion, for detachment and cessation ending in relinquishment. The bhikkhu develops the enlightenment factor, joy settled in seclusion, for detachment and cessation ending in relinquishment. The bhikkhu develops the enlightenment factor, delight settled in seclusion, for detachment and cessation ending in relinquishment. The bhikkhu develops the enlightenment factor, concentration, settled in seclusion, for detachment and cessation ending in relinquishment. The bhikkhu develops the enlightenment factor, equanimity settled in seclusion, for detachment and cessation ending in relinquishment. Thus too my disciples abide aiming perfect knowledge for emancipation.

Again, Udayi, I have declared to my disciples the method for developing the Noble Eightfold path..Udayi, my disciples develop right understanding, right thoughts, right words, right actions, right livelihood, right endeavor, right mindfulness and right concentration. Thus too my disciples abide aiming perfect knowledge for emancipation.

Again, Udayi, I have declared to my disciples the method for developing the eight releases: Being matter, sees matter, this is the first release.* With internal immaterial perception sees external matter, this is the second release. Is released in only good, this is the third release. Overcoming all perceptions of matter and perceptions of anger, not attending to various perceptions, with space is boundless attains to the sphere of space. This is the fourth release. Overcoming all the sphere of space, with consciousness is boundless, attains to the sphere of consciousness, this is the fifth release. With there is nothing, abides in the sphere of no-thingness. This is the sixth release. Overcoming all the sphere of no-thingness abides in neither-perception-nor –non-perception. This is the seventh release. Overcoming all the sphere of neither-perception-nor-non-perception abides in the cessation of perceptions and feelings. This is the eighth release. Thus too my disciples abide aiming perfect knowledge for emancipation..

Again, Udayi, I have declared to my disciples the method for developing the eight masteries. A certain one with internal material perceptions*1) sees limited external forms beautiful and ugly. Mastering them says, I know and see. This is the first mastery. A certain one with internal material perceptions sees unlimited external forms beautiful and ugly. Mastering them says, I know and see. This is the second mastery. A certain one with internal immaterial perceptions sees limited external forms beautiful and ugly..Mastering them says, I know and see. This is the third mastery. A certain one with internal immaterial perceptions sees unlimited external forms beautiful and ugly. Mastering them says, I know and see. This is the fourth mastery. A certain one with internal immaterial perceptions sees blue forms with the colour, hue and luster. The colour of blue lotuses, with hue and luster beaten in, like Kashmir cloth, with the colour hue and luster beaten in, on both sides. Mastering them says, I know and see. This is the fifth mastery. A certain one with internal immaterial perceptions sees yellow forms with the colour, hue and luster beaten in, The colour of kanikaara flowers with hue and luster beaten in, like in Kashmir cloth, with the colour, hue and luster beaten in, on both sides. Mastering them says, I know and see. This is the sixth mastery. A certain one with internal immaterial perceptions sees red forms with the colour, hue and luster beaten in like Bandujiva flowers, the colour, hue and luster beaten in, like in kashmir cloth, with the colour, hue and luster beaten in, on both sides... Mastering them says, I know and see. This is the seventh mastery. A certain one with internal immaterial perceptions sees white forms with the white colour, hue and luster. The colour of the morning star, the colour, hue and luster beaten in like in kashmir cloth, with colour, hue and luster beaten in, on both sides.. Mastering them says, I know and see. This is the eighth mastery. Thus too my disciples abide aiming perfect knowledge for emancipation..

Again, Udayi, I have declared to my disciples the method for developing the ten kasina signs. One perceives the sign of earth, above, below, across without another, limitlessly. One perceives the sign of water, above, below, across without another, limitlessly. One perceives the sign of fire, above, below, across without another, limitlessly. One perceives the sign of air, above, below, across without another, limitlessly. One perceives the sign blue, above, below, across without another, limitlessly. One perceives the sign yellow, above, below, across without another, limitlessly One perceives the sign red, above, below, across without another, limitlessly One perceives the sign white, above, below, across without another, limitlessly. One perceives the sign space, above, below, across without another, limitlessly One perceives the sign consciousness, above, below, across without another, limitlessly.. Thus too my disciples abide aiming perfect knowledge for emancipation..

Again, Udayi, I have declared to my disciples the method for developing the four jhanas. The bhikkhu secluded from sensual desires and from demerit, with thoughts and thought processes, and with joy and pleasantness born of seclusion abides in the first jhana. Then he pervades this same body with joy and pleasantness born of seclusion, perfects it, fills it up, he does not leave any place untouched with the joy and pleasantness born of seclusion. Like a bather or his apprentice would put some bathing powder in the bronze bowl and while sprinkling water would mix it up into a ball of lather without anything dripping out. In the same manner he pervades this same body with joy and pleasantness born of seclusion, perfects it and fills it up, does not leave any place untouched with the joy and pleasantness born of seclusion. Again the bhikkhu overcoming thoughts and thought processes, with the mind internally appeased and in a single point, without thoughts and thought processes and with joy and pleasantness born of concentration abides in the second jhana. Then he pervades this same body with joy and pleasantness born of concentration, perfects it, fills it up, and does not leave any place untouched with the joy and pleasantness born of concentration. Like a deep pond, with water springing from the bottom, without inflows of water from the four directions, and without even rain water falling, is filled and completed with the cool water that springs from the bottom, not leaving any place untouched with the cold water. In the same manner he pervades this same body with joy and pleasantness born of concentration, perfects it, fills it up, does not leave any place untouched with the joy and pleasantness born of concentration. Again, Udayi, the bhikkhu, with equanimity to joy and detachment abides mindful and aware, experiencing pleasantness with the body too, abides in the third jhaana.to this the noble ones say abiding in pleasantness with equanimity. Then he pervades this same body with pleasantness devoid of joy, perfects it, fills it up, not leaving any place untouched with the pleasantness devoid of joy. Like some blue, red and white lotuses that grow in the water, develop in the water, get nourished in the water and bloom in the water, have their tops and roots touched with the water, they have no place untouched with the water. In the same manner he pervades this body with pleasantness devoid of joy, perfects it, fills it up, and leaves no place untouched with the pleasantness devoid of joy. Again, Udayi, the bhikkhu dispelling pleasantness and unpleasantness, and earlier overcoming pleasure and displeasure without unpleasantness and pleasantness and with mindfulness purified with equanimity abides in the fourth jhana. Seated he permeates the whole body with that pure clean mind, without leaving any place untouched with it. Udayi, it’s like a man who has covered himself up with a white cloth together with the head and there is not a single place untouched with that cloth. In that same manner, seated he permeates the whole body with the pure clean mind. Thus too my disciples abide aiming perfect knowledge for emancipation..

Again, Udayi, I have declared this method to my disciples, by which method my disciples know, this body of mine is made of the four great elements, is produced by mother and father, supported on rice and bread is subject to change through decay, brushing, breaking up and destruction and my consciousness is attached there, bound there. Like a comely lapis gem of high birth, having eight facets and in it is a string either blue, yellow, red or white or pale yellow. In this manner I have declared this method to my disciples. Fallen to this method my disciples know, this body of mine is made of the four great elements, produced by mother and father, supported on rice and bread is subject to change through decay, brushing, breaking up and destruction and this my consciousness is attached there, bound there. Thus too my disciples abide aiming perfect knowledge for emancipation..

Again, Udayi, I have declared this method to my disciples, fallen to which method my disciples could create a mental form, complete with limbs large and small and the mental faculties. Udayi, it’s like a man who has taken a reed from the grass and it occurs to him, this is the reed and this is grass. Like a man who has pulled out a sword from the sheath, it occurs to him, this is the sword, and this is the sheath, the sword is one thing and the sheath is another thing, from the sheath the sword was pulled out. Udayi, it’s like a man who has taken a snake out of a box. It occurs to him, this is the snake and this is the box. The snake is one thing and the box is another thing In the same manner, I have declared this method to my disciples, fallen to which method my disciples could create another body a mental form complete with limbs large and small and the mental faculties Thus too my disciples abide aiming perfect knowledge for emancipation..

Again, Udayi, I have declared this method to my disciples, fallen to which method my disciples could partake various supernormal powers, being one become many, being many, become one. Could go through walls, mountains, and embankments without an obstruction, as going through space. Diving into and coming up from earth could be done as though in water. Could walk on water, as though on earth. Could sit cross legged, in space as birds small and large do. So powerful as the moon and the sun, could brush with the palm. As far as the world of Brahma, power is held with the body. Like a clever potter or his apprentice, would create whatever vessels he desired, with clay well mixed. Or like a clever craftsman, or his apprentice who would create ornaments out of the seasoned elephants’ tusks. Or a clever goldsmith or his apprentice would create beautiful ornaments with purified gold. In that same manner I have declared this method to my disciples, fallen to which method my disciples could partake various supernormal powers, being one become many, being many, become one. Could go through walls, mountains, and embankments without an obstruction, as going through space. On earth diving and coming up could be done as though in water. Could walk on water unbroken as though on earth. Could sit in space legs, crossed as birds small and large do. So powerful as the moon and the sun, could brush them with the palm. Power is held with the body, as far as the Brahmaa world. Thus too my disciples abide aiming perfect knowledge for emancipation.

Again, Udayi, I have declared this method to my disciples, fallen to which method my disciples could with the purified heavenly ear element beyond human, hear sounds both heavenly and human, far and near. Like a powerful drummer, would instantly break the news in the four directions. In the same manner I have declared this method to my disciples, fallen to which method my disciples could with the purified heavenly ear element beyond human hear sounds both heavenly and human, far and near Thus too my disciples abide aiming perfect knowledge for emancipation..

Again, Udayi, I have declared this method to my disciples, fallen to which method my disciples could penetrate and see the minds of other beings. Know the minds, with greed, and without greed, angry and not angry, deluded, and not deluded, the contracted, and distracted, the developed and undeveloped. Know the minds with and without compare, with and without concentration, the released and not released. Like a woman, man or child fond of adornment, would look at his or her face in the mirror to see whether there are any moles in the face and would instantly know, there are moles in my face or there are no moles in my face. In the same manner, I have declared this method to my disciples, fallen to which method my disciples could penetrate and see the minds of other beings,.Would know the minds, with greed and without greed, angry and not angry, deluded and non-deluded, contracted and distracted, developed and undeveloped, with compare and without compare.Know the minds with concentration and without concentration, the released and not released. Thus too my disciples abide aiming perfect knowledge for emancipation..

Again, Udayi, I have declared this method to my disciples. Fallen to this method my disciples could recollect the various manifold previous births. Such as one birth, two births, three, four, five, ten, twenty, thirty, forty, fifty births, a hundred births, a thousand births, a hundred thousand births, an innumerable forward cycle of births, an innumerable backward cycle of births and an innumerable forward and backward cycle of births. There I was of such name, clan, disposition, supports, experiencing these pleasant and unpleasant feelings and in such a life span. Disappearing from there was born here, with such name, clan, disposition, supports and experiences, feeling these pleasant and unpleasant feelings in such a life span.. Disappearing from there is born here. Thus they recollect the various manifold previous births. Udayi, it is like a man who would go from his village to another village, and from there would go to another village, and would come back to his own village: and it would occur to him. I went from my village to that village, there I stood thus, sat thus, said this and kept silence thus. From that village I went to the next village, there I stood thus, sat thus, said this and kept silence thus. From that village, I came back to my village. In the same manner, I have declared the method to my disciples fallen to which, my disciples could recollect the various manifold births such as one birth, two births----Thus recollect the various manifold previous births.. Thus too my disciples abide aiming, perfect knowledge for emancipation.

Again, Udayi, I have declared this method to my disciples, fallen to which method my disciples could with the heavenly eye element purified beyond human, see beings disappearing and appearing un exalted and exalted, beautiful and ugly, in good and bad states, know beings according their actions. These good beings, misbehaving by body, speech and mind, blaming noble ones, with wrong view and with the wrong view of actions, after death go to loss, to decrease and are born in hell. As for these good beings, with right conduct by body, speech and mind, not blaming noble ones, with right view and with the right view of actions, after death go to increase and are born in heaven. Thus with the heavenly eye element purified beyond human see beings disappearing and appearing according their actions. It is like there were two houses with doors adjacently situated and a man standing in one house could see people entering, leaving and moving about in the other house. In the same manner I have declared this method to my disciples, fallen to which method my disciples could with the heavenly eye element purified beyond human, see beings disappearing and appearing unexalted and exalted, beautiful and ugly, in good and bad states—according their actions. Thus too my disciples abide aiming perfect knowledge for emancipation.

Again, Udayi, I have declared this method to my disciples, fallen to which method my disciples could destroy desires, release the mind of desires, and released through wisdom, realising it here and now, abide. Udayi, on the top of a mountain there is a glen with pure clean undisturbed water and a man standing on its bank would see shells and gravel and sand and shoals of fish moving and stationary. Then it would occur to that man, the water in this pond is pure, clean and undisturbed, and there are shells, gravel, and sand and shoals of fish moving and stationary. Udayi, in the same manner, I have declared this method to my disciples, fallen to which method my disciples could destroy desires, release the mind from desires, and the mind released through wisdom, realising it here and now, abide Thus too my disciples abide aiming perfect knowledge for emancipation.

Udayi, this is the fifth thing on account of which my disciples honour and revere me and abide supported receiving the due honour for it.’

The Blessed One said thus and the wandering ascetic Sakuludayi delighted in the words of the Blessed One.

Notes. *Being matter sees matter.’ruupi ruupaani passati’ This is the first means of release. Any normal

Person through one or the other of his doors of mental contact feels an unpleasant feeling and

On account of it makes up his mind to end unpleasantness. Ie he gives up his self view and

becomes a stream enterer of the Teaching. For this kind of thing to happen, the mind should

At one time the Blessed One lived in the monastery offered by Anathapindika in Jet’s grove in Savatthi. At that time the wandering ascetic Uggaahamaana Samanamandikaaputta with the opportunist view was living in the single halled Mallika monastery on the bank of Tindukaa, with a large gathering of wandering ascetics about three hundred. It happened that the carpenter Pancakanga arrived in Savatthi during the day to see the Blessed One and it occurred to him. It is too early to see the Blessed One, he is abiding in his seclusion. He also thought of approaching the bhikkhus who give advice for the development of the mind, and thought. They should be in seclusion and then thought of approaching the wandering ascetic Uggaahamaana Samanamandikaaputta in the single halled Mallika monastery and approached him At the time the wandering ascetic Uggaahamaana Samanamandikaaputta was seated with a large gathering of wandering ascetics making much noise. They were engaged in various kinds of childish talk, about kings, robbers, chief ministers, the army, fears, fights, eatables, drinks, dress, beds, flowers scents, relations, conveyances, villages, hamlets, towns and states, women heroes, gossip at the corner of the street and at the well. Gossip about those dead and gone, various other talk about the origin of the world and the ocean and the things that happened and did not happen. The wandering ascetic Uggaahamaana Samanamandikaaputta saw the carpenter Pancakanga coming in the distance and silenced the gathering. ‘Good sirs, make less noise, do not make such a noise. A lay disciple of the recluse Gotama the carpenter Pancanga is coming. He is one of the lay disciples of the recluse Gotama, of those who live in Savatthi and wear white clothes These venerable ones make little noise, are trained to make little noise and they train others to make little noise. Thinking this gathering makes little noise may have thought to approach.’ Then those wandering ascetics became silent. The carpenter Pancakanga approached the wandering ascetic Uggahamana Samanamandikaputta, exchanged friendly greetings with the wandering ascetic Uggaahamaana Samanamandikaaputta and sat on a side. When he was seated the wandering ascetic Uggaahamaana Samanamandikaaputta said thus to him. ’Carpenter, I declare the person endowed with four things as the most skilled, perfect recluse, endowed with highest merit. What are four? Here carpenter, he does no evil by body, no evil by words, does not think evil thoughts and does not lead an evil livelihood. A man endowed with these four things, I declare as the most skilled, perfect recluse endowed with the highest merit.’

The carpenter Pancakanga was not pleased nor did condemn those words of the wandering ascetic Uggahamana Samanamandikaputta. He got up thinking I will know the meaning of these words from the Blessed One approached the Blessed One, worshipped and sat on a side. Then he related the conversation, that occurred between himself and the wandering ascetic Uggaahamaana Samanamandikaaputta. The Blessed One said to the carpenter Pancakanga. ‘Carpenter, if this is so, a toddler who could not stand or sit quickly would be the most skilled, perfect recluse endowed with the highest merit. Carpenter, a toddler who could not stand and sit quickly, would not have an idea of a body, so how could he do evil with the body, other than move his limbs. Carpenter, a toddler who could not stand and sit quickly, would not have even words, so how could there be evil done with words, other than crying. Carpenter, a toddler who could not stand and sit quickly, would not have even thoughts, so how could he think evil thoughts, other than expressing displeasure. Carpenter, a toddler who could not stand and sit quickly, would not have even a livelihood, so how could there be evil livelihood to him, other than drinking the mother’s milk. Carpenter, according to the words of the wandering ascetic Uggaahamaana Samanamandikaputta, a toddler who could not stand and sit quickly would be the most skilled, perfect recluse endowed with the highest merit.

Carpenter, I do not declare the most skilled perfect recluse endowed with the highest merit with these four things, as the wandering ascetic Uggaahamaana Samanamandikaputta says. I say these are the perfect qualities of a toddler who could not stand and sit quickly. What are the four? Carpenter, he does no evil action by body, utters no evil words, does not think evil thoughts, and has no evil livelihood. I do not declare the most skilled perfect recluse endowed with the highest merit with these four qualities. They are the perfect qualities of a toddler who could not stand and sit quickly.

Carpenter, with these ten things I declare the most skilled perfect recluse endowed with the highest merit. I say, he should know, these observances lead to demerit. These observances of demerit start here. The observances of demerit cease here without a remainder. Carpenter, I say, this is the method of ceasing observances of demerit. He should know these observances of merit start here and cease here without a remainder. I say, this is the method of ceasing observances of merit. Carpenter, I say, he should know, that these are evil thoughts that start here. He should know, these evil thoughts cease here without a remainder. Carpenter, I say, this is the method of ceasing evil thoughts. He should know these are thoughts of merit, and they start here. These thoughts of merit cease here without a remainder. Carpenter, I say, this is the method for the cessation of thoughts of merit, he should know this too.

Carpenter, what are observances of demerit? Bodily actions of demerit, verbal actions of demerit and a livelihood of demerit are the observances of demerit. Carpenter, where do these observances of demerit rise? They arise in the mind, is the reply What is that mind? Minds are various and different. The mind is with greed, anger and delusion. Thus observances of demerit start there. Carpenter, where do these observances of demerit cease completely? Their cessation is thus. The bhikkhu gives up bodily actions of demerit and develops bodily actions of merit. Gives up verbal actions of demerit and develops verbal actions of merit. Gives up mental actions of demerit and develops mental actions of merit. Giving up wrong livelihood develops the right livelihood. Here, these observances of demerit cease completely. Carpenter, fallen to what method, is the ceasing of observances of demerit? Carpenter, the bhikkhu arouses interest and effort to push the mind forward with endeavour, for the not arising of not arisen demerit. The bhikkhu arouses interest and effort, to push the mind forward with endeavour, to dispel arisen demerit. The bhikkhu arouses interest and effort to push the mind forward with endeavour for arousing not arisen merit. The bhikkhu arouses interest and effort, to push the mind forward with endeavour for the undeluded stabilisation, growth, development and completion of arisen merit. Carpenter, this is the method, of ceasing observances of demerit.

. Carpenter, what are observances, for merit? Bodily actions of merit, verbal actions of merit and a pure livelihood are observances for merit. Where do these observances of merit rise? They arise in the mind, is the reply What is that mind? Minds are various and different. The mind without greed, the mind without anger and the mind without delusion, are the varied and different minds. Thus observances of merit start here. Carpenter, where do these observances of merit cease completely? Their cessation too is told. Carpenter, the bhikkhu becomes virtuous, not only that, but knows as it really is, how there is to him the release of the mind and the release through wisdom through the cessation of the observances of merit*1) Here, these observances of merit completely cease. Carpenter, fallen to what method, is the ceasing of observances of merit? Carpenter, the bhikkhu arouses interest and effort to push the mind forward with endeavour for not arousing of not arisen demerit. The bhikkhu arouses interest and effort to push the mind forward with endeavour to dispel arisen demerit. The bhikkhu arouses interest and effort to push the mind forward with endeavour to arouse, not arisen merit. The bhikkhu arouses interest and effort, to push the mind forward with endeavour for undeluded stabilisation, growth, development and completion of arisen merit. Carpenter, the bhikkhu falls to this method, for ceasing observances of merit. .

Carpenter, what are thoughts of demerit? Sensual thoughts, angry thoughts and hurting thoughts, are thoughts of demerit. Where do these thoughts of demerit arise? They arise from perceptions, is the reply. What are perceptions? Perceptions are also various and different. They are sensual perceptions, angry perceptions, and hurting perceptions. Thoughts of demerit arise from these perceptions. Carpenter, where do these thoughts of demerit cease completely? Their cessation too is told. Here, the bhikkhu secluded from sensual thoughts ---abides in the first jhana. Here, all thoughts of demerit cease completely. Carpenter, fallen to what method is the ceasing of thoughts of demerit? Here, carpenter, the bhikkhu arouses interest and effort to push the mind forward with endeavour for the non arising of not arisen thoughts of demerit. The bhikkhu arouses interest and effort to push the mind forward with endeavour to dispel arisen thoughts of demerit. The bhikkhu arouses interest and effort to push the mind forward with endeavour for the arousing of not arisen thoughts of merit. The bhikkhu arouses interest and effort to push the mind forward with endeavour for the undeluded stabilisation, growth, development and completion of arisen thoughts of merit. Carpenter, the bhikkhu falls to this method, for the cessation of thoughts of demerit..

Carpenter, what are thoughts of merit? Non-sensual thoughts, non-angry thoughts and not hurting thoughts are thoughts of merit. Carpenter, where do these thoughts of merit arise?.There arising is also told, they arise in perceptions, is the reply. What are perceptions? Perceptions are also various and different, non-sensual perceptions, non-angry perceptions and non-hurting perceptions. From these arise thoughts of merit. Carpenter, where do these thoughts of merit cease without a remainder. Carpenter, their cessation is also told. Here, carpenter, the bhikkhu, overcoming thoughts and thought processes –re—attained to abide in the second jhana. Here all thoughts of merit cease without a remainder. Carpenter, fallen to what method, is the cessation of thoughts of merit? Here, carpenter, the bhikkhu arouses interest and effort to push the mind forward with endeavour for the not arising of not arisen thoughts of demerit. The bhikkhu arouses interest and effort, to push the mind forward with endeavour to dispel arisen thoughts of demerit. The bhikkhu arouses interest and effort to push the mind forward with endeavour to arouse not arisen thoughts of merit. The bhikkhu arouses interest and effort, to push the mind forward with endeavour for the undeluded stabilisation, growth, development and completion of arisen thoughts of merit. Carpenter, the bhikkhu falls to this method for the cessation of thoughts of merit. Carpenter, endowed with what ten things do I declare the most skilled perfect recluse with the highest merit.? Here, carpenter, the bhikkhu is endowed with, right understanding of one gone beyond the training. He is endowed with right thoughts right speech, right actions, right livelihood, right endeavour, right mindfulness and right concentration of one gone beyond the training. He is endowed with right knowledge and right release of one gone beyond the training. Endowed with these ten things, I declare the most skilled perfect recluse with the highest merit.

The Blessed One said thus and the carpenter Pancakanga delighted in the words of the Blessed One. . . . . .

. Notes, 1 . The bhikkhu becomes virtuous, not only that, but knows as it really is, how there is to him the release of the mind and the release through wisdom, through the cessation of observances of merit.’bhikkhu siilavaa hoti naca siilamyo ta.mca cetovimutti.m pa~n~naavimutti.m yatthaabhuuta.m pajaanaati yatthaassa ce kusalaasiilaa aparisesaa nirujjhanti’ The sutta explains with precision how the mind has to be developed to attain the release of mind. It is to the four endeavours that the prominence is given.

. . . . . . . II. 3.9 – Cuulasakuludaayisutta.m-(79) A shorter Discourse to

At one time the Blessed One was living in the squirrel’s sanctuary in the bamboo grove. At that time the wandering ascetic Sakuludaayi was living in the monastery of the wandering ascetics in the Mora sanctuary with a large gathering of wandering ascetics. Then the Blessed One putting on robes in the morning taking bowl and robes entered Rajagaha for alms. Then it occurred to the Blessed One, it is too early to go for alms in Rajagaha, what if I approach the monastery of the wandering ascetics and approach the wandering ascetic Sakuludaayi. Then the Blessed One approached the wandering ascetics’ monastery in the Mora sanctuary. At that time, the wandering ascetic Sakuludaayi was seated with a large gathering of wandering ascetics making much noise engaged in various kinds of childish talk, about kings, robbers, chief ministers, the army, fears, fights, eatables, drinks, dress, beds, flowers, scents, relations, conveyances, villages, hamlets, towns, states, women, heroes, gossip at the corner of the street, at the well, about those dead and gone, various other talk about the origin of the world and ocean, of things that happened and did not happen. The wandering ascetic Sakuludaayi saw the Blessed One coming in the distance and silenced the gathering. ‘Good sirs, make less noise, do not make such a noise. The recluse Gotama is coming. These venerable ones make little noise, and thinking this gathering makes little noise may have thought to approach.’ Then those wandering ascetics became silent.

Then the Blessed One approached the wandering ascetic Sakuludaayi, and the wandering ascetic Sakuludaayi said to the Blessed One ‘Good Gotama, come! It is after a long time that good Gotama thought of coming. Sit good Gotama, the seat is ready.’

The Blessed One, sat on the prepared seat, and the wandering ascetic too sat on a side taking a low seat. The Blessed One, said. ‘With what talk were you seated here and what was the topic of conversation?’

‘Venerable sir, let that topic be.with which we were seated now, a talk from the Blessed One is rare and this talk could be heard afterwards. Venerable sir, when I do not attend to this gathering, they engage in various childish talk. When I approach them they sit looking at my mouth, to hear what I have to say. Whatever the recluse Udayi says, we will listen to that. When the Blessed One approached, I and this gathering look at the Blessed One’s mouth, whatever the Blessed One says, we will listen to that.’

‘Venerable sir, a long time ago, this happened. I asked a question about the very beginning, from a recluse, of those acknowledging, knowledge and vision constantly and continually established in them, while walking, standing, lying or when awake. I asked a question about the beginning. When I asked the question, he asked me another question changed the topic and showed anger, aversion and displeasure. Venerable sir, then it occurred to me it is from the Blessed One this question should be asked, it is he who is clever in answering this question’.

‘Udaayi, who is this recluse, that acknowledges knowledge and vision constantly and continually established, while walking, standing, lying or when awake? When asked a question about the beginning, asked another question, changed the topic and showed anger, aversion and displeasure?’

‘Udayi, it’s from me, who recollect, one birth, two births, --- recollect the manifold previous births with all modes and details, that this question about the beginning should have been asked. I could have convinced your mind answering a question about the beginning. Udayi, with the purified heavenly eye beyond human, I see beings disappearing and appearing in unexalted and exalted states, beautiful and ugly, in good and bad states--- I know beings according to their actions. The question about the beginning should have been asked from me. I could have convinced your mind answering that question. Yet Udayi, let alone the beginning and let alone the end, I will teach you, when this is, this comes to be: when this, arise this arises. When this is not present, this is not, and when this cease, this ceases.’

‘Venerable sir, I do not understand even my own self, it is not possible for me to recollect the manifold previous births with all modes and details, such as one birth, two births, ----with all modes and details, as the Blessed One does. Venerable sir, now I do not even see a mud sprite, how could I see with a purified heavenly eye beyond human, beings disappearing and appearing in unexalted and exalted states--- and know beings according to their actions, as the Blessed One knows. Yet the Blessed One said let alone the beginning and let alone the end, I will give the Teaching – When this is, this comes to be, when this arise, this arises. When this is not present, this is not, and when this, cease this ceases. It is for my great pleasure, yet I do not understand.it. Venerable sir, could my teacher be convinced, answering his question?.

‘Venerable sir, my teacher’s view is, this is the most excellent appearance’. .‘Udayi, your teacher’s view, this is the most excellent appearance, how is that most excellent appearance?’

‘Venerable sir, there is no other appearance more noble and exalted than this most excellent appearance.’

‘Udayi, how is this appearance, which has no other appearance more noble and exalted than that?’

‘Venerable sir, when there is no other appearance more noble and exalted than that, that is the most excellent appearance.’

‘Venerable sir, as there is no other appearance more noble and exalted than that, it is said to be the highest appearance, and it cannot be pointed out.’

‘Udayi, it is something, like this..There is a man who says, I desire and love the most beautiful woman in this state: Then he is asked. Good man, the most beautiful woman you desire, is she of warrior clan, brahmin clan, householder clan or from an out caste clan? When asked, he would say No. Then he is asked. Good man, the most beautiful woman you desire and love, do you know, of what clan she is? Do you know whether she is tall, short or medium? Do you know whether she is dark, fair or brown? Do you know in which village, hamlet or town she lives? When asked he says, No. Then he is told, good man, do you desire and love someone whom you do not know and have not seen? Then he would say. Yes. What do you think Udayi. Doesn’t this talk turn out to be stupid talk?’

‘Venerable sir, when that is so, that man’s talk turns out to be stupid talk

In the same manner Udayi, you say, venerable sir, when there is no other appearance more noble and exalted than that, that is the most excellent appearance, and that appearance you do not point out.’

‘Venerable sir, it is like a lepis gem of good birth, with eight facets, well completed and when placed in the orange coloured blanket, shines, emits heat and illuminates. The self would be of that appearance, healthy after, death.’.

‘Udayi, what do you think, of these two, the lapis gem of good birth, with eight facets, well completed and placed in the orange coloured blanket, and the worms and fire flies in the darkness of the night, which give the more excellent appearance in shining, emitting heat and illuminating?’.

‘Venerable sir, of these two appearances the more excellent appearance would be the worms and fire flies, for the darkness of the night.’.

‘Udayi, of these two, the worms and fire flies for the darkness of the night and a lighted oil lamp, which gives the more excellent appearance in shining, emitting heat and illuminating?’

‘Venerable sir, of these two appearances, the more excellent appearance would be the lighted oil lamp, to emit heat and to illuminate.’.

‘Udayi, of these two, the lighted oil lamp for the darkness of the night, and a large mass of fire, for the darkness of the night, which gives the more excellent appearance in shining, emitting heat and illuminating?’

‘Venerable sir, of these two appearances, the more excellent appearance would be a large mass of fire for the darkness.’

‘Udayi, of these two, a large mass of fire for the darkness, and the morning star, in the last watch of the night, when the sky is clear, which gives the more excellent appearance in shining, emitting heat and illuminating?’

‘Venerable sir, of these appearances, the more excellent appearance would be the morning star in the last watch of the night, when the sky is clear.’

‘Udayi, of these two, the morning star in the last watch of the night, when the sky is clear, and the full moon at mid night when the sky is clear without clouds, which gives the more excellent appearance in shining, emitting heat and illuminating?’

‘Venerable sir, of these two appearances, the more excellent appearance would be the full moon at mid night when the sky is clear without clouds.’

‘Udayi, of these two, the full moon at mid night when the sky is clear without clouds and the sun in the sky at mid day in Summer, which gives the more excellent appearance in shining, emitting heat and illuminating?’

‘Venerable sir, of these two appearances, the more excellent would be the sun in the sky at mid day in Summer time.’

‘Udayi, the excellence of many of these gods surpasses the excellence of the moon and sun, I know them, yet I would not tell whose appearance is more noble and more excellent than the other’s appearance. Yet, you say, this appearance, which is inferior even to the appearance of the worms and fire flies, is the most noble and excellent appearance. That too you would not point out.’

‘Udayi, why do you say, forgive me, venerable sir, and forgive me Well Gone One?’

‘Venerable sir, this is the view of my teacher: This is the most excellent appearance, there is no other appearance more excellent than this, and I being cross questioned, asked for reasons and made to discuss it, find it essenceless, empty and gone wrong.’

‘Udayi, is there a world of only pleasantness? Is there a.course of actions to realise that world of only pleasantness?’

‘Venerable sir, my teacher’s view is, there is a world of only pleasantness and there is a course of actions to realise it.’

‘Udayi, what is that course of actions to realise, that world of only pleasantness?

‘Venerable sir, a certain one, giving up destroying life, abstains from it, giving up, taking what is not given, abstains from it. Giving up misbehaviour in sexuality, abstains from it. Giving up telling lies, abstains from it. Observes a certain austerity and refrains from it.This is that course of actions for the realisation of the world of only pleasantness.’

‘Udayi, at such times, you give up destroying life and abstain from it, do you experience only pleasant feelings, or pleasant and unpleasant feelings?’

‘Udayi, at such times, you give up taking what is not given and abstain from it, do you experience, only pleasant feelings, or pleasant and unpleasant feelings?

‘Udayi, at such times, you abstain from misbehaviour in sexuality and give it up, do you experience only pleasant feelings or pleasant and unpleasant feelings?

‘Udayi, at such times, you abstain from telling lies and give it up, do you feel only pleasant feelings, or pleasant and unpleasant feelings?’

‘Udayi, at such times, you observe and abide by a certain austerity do you feel only pleasant feelings, or pleasant and unpleasant feelings?’

‘Udayi, what do you think, following a course of actions full of pleasant and unpleasant feelings could you realise a world of only pleasant feelings?

‘Udayi, why do you say, forgive me, venerable sir, and forgive me Well Gone One?’

‘Venerable sir, this is the view of my teacher: There is a course of actions following which a world of only pleasant feelings could be realised,.and I being cross questioned, asked for reasons and made to discuss it, find it essenceless, empty and gone wrong.’

‘Venerable sir, is there a world of only pleasant feelings, and is there a course of actions to realise it?’

‘Udayi, there is a world of only pleasant feelings and there is a course of actions to realise it.’

‘Venerable sir, what is that course of actions to realise the world of only pleasant feelings?

‘Here, Udayi, the bhikkhu secluded from sensual desires and thoughts of demerit abides in the first jhana: Overcoming thoughts and thought process and the mind in one point internally appeased, without thoughts and thought processes abides in the second jhana. Again with equanimity to joy and detachment, feeling pleasant with the body too, abides in the third jhana. To this the noble ones say abiding in pleasantness with equanimity. Udayi, this is the course of actions, for realising the world of only pleasant feelings.’

‘Venerable sir, isn’t there another course of actions, for realising the world of pleasant feelings, is this the only course of action?’

‘Udayi, this is not the only course of actions, for realising the world of pleasant feelings only. There are other courses of action, for realising the world of pleasant feelings only.’

When this was said, Udayi’s gathering of wandering ascetics, became noisy. They said, it is only this much we know to realise. Then the wandering ascetic Sakuludaayi silenced his gathering and said to the Blessed One. ‘Venerable sir, how is this world of only pleasant feelings realised?’

‘Here, Udayi, the bhikkhu dispelling pleasantness and unpleasantness, purifying mindfulness with equanimity, without pleasantness and unpleasantness, earlier having overcome pleasure and displeasure and mindfulness purified with equanimity abides in the fourth jhana; Whoever gods be born in the world of only pleasantness, with them he talks and discusses things. Udayi, this is the realising of the world of pleasantness only.’

‘Venerable, sir, is it for the realisation of this world of only pleasantness that the bhikkhus lead the holy life in the dispensation of the Blessed One?’

‘No, Udayi, it is not for the realisation of this world of only pleasantness, that the bhikkhus lead the holy life in my dispensation. There is something more noble and excellent than this to realise on account of which bhikkhus lead the holy life in my dispensation.’

‘Venerable sir, what is that thing more noble and excellent than this on account of which the bhikkhus lead the holy life in the dispensation of the Blessed One.’

‘Here, Udayi, the Thus Gone One is born in the world, perfect, rightfully enlightened, with knowledge and conduct, well gone, knowing the worlds the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and blessed. He proclaims to this world of gods and men, together with its Maras, Brahmas, the community of recluses, brahmins, gods and men, that Teaching good at the beginning, good in the middle and good in the end, full of meaning even in the letters declaring the complete and pure holy life.----re--- He having dispelled the five hindrances and making less the finer defilements of the mind secludes the mind from sensual desires and thoughts of demerit--- attains to the first jhana. Udayi, this is something noble and excellent than the earlier on account of which the bhikkhus lead the holy life in my dispensation. Again, overcoming thoughts and thought processes and the mind in one point internally appeased ---abides in the second jhana--- abides in the third jhana—abides in the fourth jhana Udayi, this too is something more noble and excellent than the earlier on account of which the bhikkhus lead the holy life in my dispensation... When the mind is concentrated, pure, free from minor defilements, is malleable workable not disturbed, he directs the mind for the knowledge of previous births. Recollects the manifold previous births, one birth, two births, three, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, innumerable forward cycles of births, innumerable backward cycles of births, innumerable forward and backward cycles of births. There I was of such name, clan, disposition, supports, feeling the pleasant and unpleasant feelings, in such a life span. Disappearing from there was born there with such name, clan, disposition, supports, feeling the pleasant and unpleasant feelings, in such a life span, disappearing from there, is born here. Thus with all modes and all details manifold previous births are recollected. Udayi, this too is more noble and excellent than that on accept of which the bhikkhus lead the holy life in my dispensation. When the mind is concentrated, pure, free from minor defilements malleable workable not disturbed, he directs the mind for knowledge of the disappearing and appearing of beings. With the purified heavenly eye beyond human, he sees beings disappearing and appearing unexalted and exalted, beautiful and ugly, arising in good and bad states according to their actions. These good beings misbehaving by body, speech and mind, blaming noble ones, with the wrong view of actions, after death are born in loss, in decrease, in hell. As for these good beings, well behaved in body speech and mind, not blaming noble ones, with the right view of actions after death are born in heaven. Thus with the heavenly eye purified beyond human he sees beings disappearing and appearing. . Udayi, this too is more noble and excellent than that on accept of which the bhikkhus lead the holy life in my dispensation..When the mind is concentrated, pure, free from minor defilements, is malleable workable not disturbed, he directs the mind for the destruction of desires. Knows, this is unpleasant, this is the arising of unpleasantness, this is the cessation of unpleasantness, and this is the path to the cessation of unpleasantness as it really is. Knows these are desires, this is the arising of desires, this is the cessation of desires and this is the path to the cessation of desires as it really is. The mind, which knows and sees thus, is released from sensual desires, is released from desires ‘to be’ and released from ignorant desires. When released, he knows, I’m released, birth is destroyed, the holy life is lived, what should be done is done, he knows, there is nothing more to wish. Udayi, this too is a thing more noble and excellent than the other on account of which the bhikkhus lead the holy life in my Dispensation.’.

When this was said, the wandering ascetic Sakuludaayi said to the Blessed One. Venerable sir, now I understand. It is as though something over turned is reinstalled. Something covered is made manifest. As though the path was told to someone who has lost his way. As though an oil lamp is lighted for the darkness, so that those who have sight could see forms. In various ways the Teaching is explained by the Blessed One. Now I take refuge in the Blessed One, in the Teaching and the Community of bhikkhus. May I gain the going forth and the higher ordination.’

When this was said the wandering ascetic Sakuludayi’s following said. ‘Good Udaayi do not lead the holy life in the dispensation of the recluse Gotama. Good Udaayi, you are a teacher, do not become a pupil. It’s like being a caldron and then becoming a spoon in it. So good Udayi do not lead the holy life in the dispensation of the recluse Gotama.’ Thus the wandering ascetic Sakuludayi’s following prevented him from leading the holy life in the dispensation of the Blessed One.

At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta’s grove in Savatthi. Then the wandering ascetic Vekhanassa approached the Blessed One, exchanged friendly greetings and stood on a side and uttered a solemn utterance. ‘This is the most excellent appearance.’

‘Kaccayana, why do you say, this is the most excellent appearance? What is that most excellent appearance?’ .

‘Good Gotama, when there is no other appearance more noble and exalted than that, it is the most excellent appearance.’

‘Kaccayana, how is that appearance, which has no other appearance more noble and exalted than that.’

‘Good Gotama, when there is no other appearance more noble and exalted than that, it is the most excellent appearance.’

‘Kaccayana, does it extend lengthwise?’’Good Gotama, as there is no other appearance more noble and exalted than that, it is said to be the highest appearance, and it cannot be pointed out.’

‘Kaccaayana, it is like this. There is a man who says, I desire and love the most beautiful woman in this state: Then he is asked Good man, the most beautiful woman you desire, is she of warrior clan, brahmin clan, householder clan or from an out caste clan? When asked, he would say No.Then he is asked. Good man, the most beautiful woman you desire and love, do you know, of what clan she is. do you know whether she is tall, short or medium. Do you know whether she is dark, fair or brown? Do you know in which village, hamlet or town she lives? When asked he says, No. Then he is told, good man, do you desire and love someone whom you do not know and have not seen? Then he would say, yes. ‘What do you think Kaccaayana. Doesn’t this talk turn out to be stupid talk?’

‘Good Gotama, when that is so, that man’s talk turns out to be stupid talk.’

‘In the same manner Kaccaayana, you say, good Gotama, when there is no other appearance more noble and exalted than that, it is the most excellent appearance, and that appearance you do not point out.’

‘Good Gotama, it is like a lepis gem of good birth, with eight facets, well completed and when placed in the orange coloured blanket, shines, emits heat and illuminates. The self would be of that appearance, healthy after death.’

‘Kaccayana, what do you think, of these two, the lapis gem of good birth, with eight facets, well completed and placed in the orange coloured blanket, and the worms and fire flies in the darkness of the night, which give the more excellent appearance in shining, emitting heat and illuminating?’

‘Good Gotama, of these two appearances the more excellent appearance would be the worms and fire flies in the darkness of the night.’

‘Kaccayana, of these two, the worms and fire flies in the darkness of the night and a lighted oil lamp, which gives the more excellent appearance in shining, emitting heat and illuminating?’

‘Good Gotama, of these two appearances, the more excellent appearance would be the lighted oil lamp.’

‘Kaccayana, of these two, the lighted oil lamp for the darkness of the night, and a large mass of fire, for the darkness of the night, which gives the more excellent appearance in shining, emitting heat and illuminating?’

‘Good Gotama, of these two appearances, the more excellent appearance would be a large mass of fire for the darkness.’

‘Kaccayana, of these two, a large mass of fire for the darkness, and the morning star, in the last watch of the night, when the sky is clear, which gives the more excellent appearance in shining, emitting heat and illuminating?’.

‘Good Gotama, of these appearances, the more excellent appearance would be the morning star in the last watch of the night, when the sky is clear.’

‘Kaccayana, of these two, the morning star in the last watch of the night, when the sky is clear, and the full moon at mid night when the sky is clear without clouds, which gives the more excellent appearance in shining, emitting heat and illuminating?’

‘Good Gotama, of these two appearances, the more excellent appearance would be the full moon at mid night when the sky is clear without clouds?’

‘Kaccayana, of these two, the full moon at mid night when the sky is clear without clouds and the sun in the sky at mid day in Summer, which gives the more excellent appearance in shining, emitting heat and illuminating?’

‘Good Gotama, of these two appearances, the more excellent would be the sun in the sky at mid day in Summer time.’

‘Kaccayana, the excellence of many of these gods surpasses the excellence of the moon and sun, I know them, yet I would not tell whose appearance is more noble and more excellent than the other’s appearance. Yet, you say, this appearance, which is inferior even to the appearance of the worms and fire flies, is the most noble and excellent appearance. That too you would not point out..’. .

‘Kaccayana, five are the strands of sensual pleasures. What are the five? Pleasing agreeable forms cognizable by eye consciousness arousing fondness and sensual desires. Pleasing agreeable sounds, --Pleasing agreeable smells, -Pleasing agreeable tastes, --- Pleasing agreeable touches cognizable by body consciousness arousing fondness and sensual desires. Kaccayana, these are the five strands of sensual pleasures on account of them arises pleasantness and pleasure. Thus from the senses is sensual pleasures, of sensual pleasures the highest sensual pleasure is declared’.*

When this was said the wandering ascetic Vekhanassa said thus to the Blessed One- ‘Indeed wonderful are the words of good Gotama, from the senses is sense pleasures, of sensual pleasures the highest pleasure is told by me..’.

‘Kaccayana, you of another faith, another liking, another yoking, without knowing the training, would not know the senses, the sense pleasures, and of sensual pleasures the highest sensual pleasure. Kaccayana, those perfected bhikkhus, desires destroyed, lived the holy life, done what should be done, put down the weight, have attained the highest good, have destroyed the desires ‘to be’ and knowing rightly released, would know the senses, the sensual pleasures, and the highest sensual pleasure.’.

When this was said the wandering ascetic Vekhanassa was angry and displeased and cursed and reviled the Blessed One.’It is the recluse gotama who says evil words. In this manner certain recluses and brahmins, not knowing the beginning and not seeing the end acknowledge birth is destroyed. The holy life is lived, what should be done is done, there is nothing more to wish. These their words are empty and foolish.’

‘There Kaccayana, those recluses and brahmins who not knowing the beginning and not seeing the end, acknowledge birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish. They should be rightfully blamed. Yet Kaccaayana, leave alone the beginning and the end.Let any wise man come, not crafty and fraudulent, is straightforward I will instruct him and advise him. If he follows the method as instructed, before long he himself will rightfully know. Thus he will be rightfully released from this bond of ignorance. Kaccayana, like a toddler who would have strings tied on his arms, legs and the neck and when he is grown up and his mental faculties are mature those bonds would be broken and he would know. I am free of those bonds. In the same manner let any wise man come, who is not crafty and fraudulent, is straightforward, I will instruct him and advise him, and if he follows the method as instructed, before long he himself will rightfully know. Thus he will be rightfully released from this bond of ignorance.’

When this was said, the wandering ascetic Vekhanassa said thus:’Good Gotama, now I understand. It is as though something over turned is reinstalled. As something covered is made manifest. It is as though the path is shown to someone who has lost his way. As though an oil lamp is lighted for those who have sight to see forms in the darkness. In various ways, the Teaching is explained, by good Gotama.. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. May I be remembered as a lay disciple who has taken refuge from today until I die. .

Notes * Of sensual pleasures the highest sensual pleasure is declared.’kaamasukhaa kaamagga sukha.m tattha aggam akkhaayatiti’ This is explained in many a sutta as the sensual pleasures enjoyed by a man seeing a young girl of warrior clan, brahmin clan or householder clan, of about the age of fifteen or sixteen years. Seeing her, touching her etcetera.

At one time the Blessed One, was going on a tour in the country of Kosala, with a large community of bhikkhus. The Blessed One, coming to a certain region, stepped out of the path and smiled. Then it occurred to venerable Ananda. The Blessed One does not smile for nothing. Why did the Blessed One smile? Then venerable Ananda, arranging his robe on one shoulder, clasped his hands towards the Blessed One and said. ‘Venerable sir, for what reason did the Blessed One smile?’ ‘Ananda, in the past in this region, there was a chief village named Vebhalinga. It was very prosperous and highly populated. The perfect rightfully enlightened one Kassapa abode supported on this village. Ananda, the perfect rightfully enlightened one Kassapa sat here and advised the community of bhikkhus.’

Venerable Ananda folded the robe in four and placing it there said. ‘Then venerable sir, sit here, so that it would be partaken by two perfect rightfully enlightened ones.’ The Blessed One sat on it and addressed venerable Ananda. ‘In this chief village Vebhalinga there was a potter named Ghatikara the chief supporter of the Blessed One, and he had an apprentice named Jotipala, a young lovable man. Then the potter Ghatikara addressed the young man Jotipala. Friend, Jotipala, let us go and see the Blessed One Kassapa, perfect, and rightfully enlightened. It is good to see such enlightened ones. Ananda. When this was said, the young man Jotipala said thus: Friend, ghatikara, what use comes seeing these monkish shavellings. For the second time the potter Ghatikara said Friend, Jotipala, let us go and see the Blessed One Kassapa, perfect, and rightfully enlightened. It is good to see such enlightened ones.. For the third time the potter Ghatikara said Friend, Jotipala, let us go and see the Blessed One Kassapa, perfect, and rightfully enlightened. It is good to see such enlightened ones,--- For the third time the young man Jotipala said Friend, Ghatikara, what use comes seeing these monkish shavellings.

Then friend Jotipala, take the soap powder and the brush and let’s go to the river, to bathe. To that he agreed and and they went to the river to bathe. At the river too the potter Ghatikara addressed the young man. Good friend, Jotipala, the Blessed One Kassapa, perfect and rightfully enlightened one’s monastery is close by. Let us go and see him, it is good to see such enlightened ones. When this was said, again the young man said, Friend, Ghatikara, what use comes seeing these monkish shavellings. Ananda, for the second and third time the young man Jotipala said this. Then the potter Ghatikara took hold of the young man Jotipala by his girdle and said again, Friend, Jotipala, let us go to see the Blessed one Kassapa, perfect, and rightfully enlightened. It is good to see such enlightened ones. The young man released himself from that hold and said, Friend, ghatikara, what use comes seeing these monkish shavellings. Then the potter Ghatikara, held the young man’s well washed hair and said. Good friend, Jotipala, the Blessed One Kassapa, perfect and rightfully enlightened one’s monastery is close by. Let us go and see him. It is good to see such enlightened ones. Ananda, then it occurred to the young man Jotipala, it is wonderful, how this potter Ghatikara should think to touch the washed hair of one of high birth like me. He does not think it should not be touched. Then he said. ‘Let it be your wish.’ ‘Good friend, Jotipala, let it be your wish too! Seeing, these perfect rightfully enlightened ones is good.’. .

Friend, Ghatikara loosen the hold and let us go now. Then Ananda, the potter Ghatikana and the young man Jotipala approached the monastery of the perfect, rightfully enlightened one, Kassapa. The potter Ghatikara worshipped the Blessed One and sat on a side, the young man Jotipala exchanged friendly greetings with the perfect rightfully enlightened Blessed One Kassapa and sat on a side. The potter Ghatikara said thus to the perfect, rightfully enlightened one Kassapa. ‘Venerable sir, this is my lovable friend and assistant, Jotipala, give him the Teaching.’. The Blessed One Kassapa perfect, rightfully enlightened one advised, instructed incited and made the hearts light of the young man Jotipala and the potter Ghatikara. Then the two of them delighted and pleased got up from their seats, worshipped, circumambulated the Blessed One and went away.

Then the young man Jotipala said to the potter Ghatikara. ‘Friend, Ghatikara, you hear this Teaching, why don’t you leave the household and become a homeless?’

‘Friend, Jotipala, don’t you know, that I support my mother and father, who are blind and decayed?’

. The young man Jotipala and the potter Ghatikara approached the Blessed One Kassapa, perfect, rightfully enlightened, worshipped and sat on a side. Then the potter Ghatikara said thus to the Blessed One Kassapa, perfect rightfully enlightened. ‘Venerable sir, this is my lovable friend and assistant Jotipala, give him the going forth.’. The young man Jotipala received the going forth and the higher ordination from the Blessed One Kassapa, perfect, rightfully enlightened. Ananda, the Blessed One Kassapa, perfect rightfully enlightened two weeks after conferring the higher ordination on the young man Jotipala, went on a tour to Benares, and gradually reached Benares.

Then, Ananda, the Blessed One Kassapa, perfect rightfully enlightened lived in Benares in the deer park in Isipatana. The king of Benares Kiki Kaasiraajaa heard, the Blessed One Kassapa perfect, rightfully enlightened has arrived in Benares and he got good conveyances arranged for himself, and came to see the Blessed One Kassapa in all royal splendour. Covering as far as the conveyances could go, he approached the Blessed One Kassapa, perfect rightfully enlightened on foot. Worshipped the Blessed One Kassapa, perfect rightfully enlightened and sat on a side. The Blessed One Kassapa, perfect rightfully enlightened, advised, instructed, incited and made the heart light of the king of Benares, Kiki Kaasiraajaa. Then the delighted and pleased king invited the Blessed One Kassapa, perfect rightfully enlightened for the next day’s meal together with the community of bhikkhus. The Blessed One Kassapa, perfect rightfully enlightened, accepted the invitation in silence. Then king Kiki Kaasiraajaa knowing that the Blessed One Kassapa had accepted the invitation got up from his seat worshipped and circumambulated the Blessed One Kassapa, perfect rightfully enlightened and went away. King Kiki Kaasiraajaa in his palace made preparations of various nourishing eatables and drinks, with cooked rice with the fine rice of the colour pale yellow with the dark seeds picked and informed the Blessed One: Venerable sir, the meal is ready, and it's time for the meal.

Then Ananda, the Blessed One Kassapa putting on robes in the morning and taking bowl and robes, together with the Community of bhikkhus approached the palace of king Kiki Kaasiraajaa and sat on the seats prepared. The king served and satisfied the Blessed One Kassapa perfect, rightfully enlightened and the community of bhikkhus with his own hands. When the meal was over and the bowl was put away. King Kiki Kaasiraajaa took a low seat and siting said thus to the Blessed One: Venerable sir, may the Blessed One accept to spend the rains in Benares, I will attend on the Blessed One and the community in this manner. The Blessed One Kassapa perfect and rightfully enlightened said I have already accepted to spend the rains. King Kiki Kaasiraajaa entreated the Blessed One up to the third time and the Blessed One Kassapa said I have already accepted to spend the rains. Then king Kiki Kaasiraajaa was displeased and unpleasant, thinking, the Blessed One Kassapa perfect rightfully enlightened does not accept my invitation. He asked the Blessed One Kassapa. Venerable sir, is there some other enticing supporter? Great king, in the chief village, Vebhalinga there is a potter named Ghatikara, he is my chief supporter. To you, great king there is a change in the mind* and displeasure thinking the Blessed One Kassapa does not accept my invitation to spend the rains in Benares. To the potter Ghatikara, such a thing does not happen, and will not happen. Great king, the potter Ghatikara has taken refuge in the enlightenment, in the Teaching and the Community of bhikkhus. Abstains from destroying life, abstains from taking what is not given, abstains from misbehaviour in sexuality, abstains from telling lies and abstains from intoxicating drinks. Great king, the potter Ghatikara has unwavering faith in Enlightenment, in the Teaching and the Community of bhikkhus. Is endowed with the virtues of the noble ones. Great king, the potter Ghatiara has overcome doubts about unpleasantness, about the arising of unpleasantness, about the cessation of unpleasantness and the path to the cessation of unpleasantness. Great king, the potter Ghatikara takes one meal per day, is virtuous and leads a holy life. Great king, he has put aside gold and gems, sovereign gold and silver. He does not till the ground with a mammoth or with his hand. He puts rats, mice and dogs into a box in a friendly manner and puts the left overs of rice, green grams or chick peas into it and leaves them saying take away whatever you wish. Great king, the potter Ghatikara supports his blind decayed mother and father. Great king, the potter Ghatikara has destroyed the five lower bonds to the sensual world, is born spontaneously, will not proceed from that world and will extinguish in that same birth.

Great king, at one time I lived in the chief village Vebhalinga, then in the morning I put on robes and taking bowl and robes approached the mother and father of the potter Ghatikara, and told them. ‘Now, where has this good one gone?’ ‘Venerable sir, your supporter has gone out. Venerable sir, take the cooked rice from the pot and soups and curries and partake of the food.’ ‘Then great king I take the cooked rice from the pot and soups and curries, partake of the food and go away. Then, great king, the potter Ghatikara would approach his mother and father and would ask: Who is it that came, took the rice from the pot and the soups and curries, partaking them, got up from the seat and has gone away?’ ‘Dear one, it is the Blessed One Kassapa, perfect and rightfully enlightened that took the rice from the pot and the soups and curries and partaking them, getting up from the seat has gone away.’ ‘Then it occurs to the potter Ghatikara, it is great gain for me, that the Blessed One, perfect and rightfully enlightened has taken me into such confidence. That pleasant joy would not leave him for two weeks, and for the mother and father it lasted one week.

Great king, at one time I lived in the chief village Vebhalinga, then in the morning I put on robes and taking bowl and robes approached the mother and father of the potter Ghatikaara, and told them.. Now, where has this good one gone?’ ‘Venerable sir, your supporter has gone out. Venerable sir, take the bread from the caldron and soups and curries and partake of the food.’ ‘Then great king I take the bread from the caldron and soups and curries, partake of the food and go away. Then, great king, the potter Ghatikaara would approach his mother and father and would ask: Who is it that came, took the bread from the caldron and the soups and curries, partaking them, got up from the seat and has gone away?’ ‘Dear one, it is the Blessed One Kassapa, perfect rightfully enlightened that took the bread from the caldron and the soups and curries partaking them, getting up from the seat has gone.’ ‘Then it occurred to the potter Ghatikara, it is great gain for me, that the Blessed One, perfect rightfully enlightened has taken me into such confidence. That pleasant joy would not leave him for two weeks, and for the mother and father it lasted one week.

Great king, at one time I lived in the chief village Vebhalinga, at that time my perfumed chamber was leaking, then I addressed the bhikkhus: Bhikkhus, do you know, the grass in the potter Ghatikara’s house? Go! bring them. Great king, when this was said, the bhikkhus said. ‘Venerable sir, there is no grass in the potter Ghatikara’s house. There is his thatched roof of grass.’ Then I said, ‘Go bhikkhus, bring the grass of the thatched roof of the potter Ghatikara’s house.’ Then the bhikkhus removed the grass from the thatched roof of the potter Ghatikara’s house. Then great king, the mother and father of the potter Ghatikara said.’ ‘Who is it that removes the grass from the roof?’ ‘Sister, it is the bhikkhus, the Blessed One perfect rightfully enlightened one’s perfumed chamber is leaking.’ ‘Take them! Good ones, you speak good words.’ Then great king, the potter Ghatikara coming home approached his mother and father and asked. ‘Who removed the grass from the roof?’ ‘It’s the bhikkhus, dear one, the roof of the perfumed chamber of the Blessed One Kassapa, perfect and rightfully enlightened one is leaking.’ Then it occurred to the potter Ghatikara. It is great gain for me, that the Blessed One perfect and rightfully enlightened has taken me into such confidence. That pleasant joy would not leave him for two weeks, and for the mother and father it lasted one week. Then that house stood roofless for three months and it did not rain. Great king, the potter Ghatikara is such a one.’

‘Venerable sir, it is great gain for the potter Ghatikaara that the Blessed One spend the rains in this manner.’

‘Then Ananda, king Kiki Kaasiraajaa sent about five hundred cart loads of pale yellow coloured, fine rice, and as much accompanying necessary things for them to the potter Ghatikaara. The royal messengers approached the potter Ghatikaara and said Good sir, these five hundred cart loads of pale yellow coloured fine rice, and as much accompanying necessary things are sent to you by king Kiki Kaasiraajaa accept them. The king has much work to do, it may be to me from the king.’

Ananda, it might occur to you. ‘Did this young man Jotipala attain perfection then?’. ‘It should not be thought in that manner. I was Jotipala at that time.’

The Blessed One said thus and venerable Ananda delighted in the words of the Blessed One.’

Notes.* A change in the mind ‘ na bhagavaa vassa.m adhivaaseti atthi a~n~nathatta.m atthi domaanassa.m’ The change in the mind is, the mind feeling unpleasant instantly. It happened to the king, when the Blessed One Kassapa would not accept to spend the rains in his kingdom

At one time the Blessed One was touring the Kuru country with a large community of bhikkhus, arrived in the village of Thullako.t.thita in the Kuru country. –The brahmin householders of Thullako.t.thita heard that the Blessed One had arrived and the news spread. The good recluse Gotama, the son of the Sakyas, gone forth from the clan of the Sakyas while touring the country of Kuru with a large community of bhikkhus arrived in the village of Thullako.t.thita. About that good Gotama such fame had spread, That Blessed One is perfect, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, Teacher of gods and men, enlightened and blessed. To this world of gods and men together with its Maras, Brahmas and the community of recluses and brahmins, he declares that Teaching by himself known and realized, good at the beginning, in the middle and at the end, full of meanings even in words and stating the pure and complete holy life. It is good to see perfect ones like that.

Then the brahmin householders of Thullako.t.thita approached the Blessed One, of them, some worshipped the Blessed One, some exchanged friendly greetings, some raised their hands clasped together, some pronounced their clan and name, and some others silently, sat on a side. Then the Blessed One instructed, advised, incited and made the hearts light of the householders of Thullako.t.thita.

At that time the chief clansman Ratthapala’s son was seated in that gathering, and it occurred to him. As I understand the Teaching given by the Blessed One, it is not easy to lead that holy life, complete, pure and stainless while living in a household. What if I shave head and beard, put on yellow clothes and go homeless. The brahmin householders of Thullako.t.thita instructed, advised, incited and the hearts made light by the Blessed One got up from their seats delighted and pleased worshipped and circumambulated the Blessed One and went away Soon after the brahmin householders of Thullako.t.thita had gone away the householder’s son Ratthapala approached the Blessed One, worshiped the Blessed One and sat on a side. Then he said, to the Blessed One. ‘Venerable sir, as I understand the Teaching given by the Blessed One, it is not easy to lead the complete holy life, pure and stainless while living in a household. Venerable sir, I desire to shave head and beard, put on yellow clothes, and go homeless. Venerable sir, may I gain the going forth and the higher ordination.’.

‘Ratthapala, are you given permission to go forth homeless by mother and father?’

‘Venerable sir, I’m not given permission by mother and father to go forth as a homeless.’

‘Ratthapala, the Thus Gone One does not give the going forth as a homeless without the permission of mother and father.’

‘Then venerable sir, I’ll act in such a manner so that I get permission from mother and father for the going forth. Then the householder’s son Rattapala getting up from his seat worshipped, circumambulated the Blessed One and approached his mother and father. ‘Mother and father, as I understand the Teaching given by the Blessed One, it is not easy to lead the complete holy life, pure and stainless, while living in a household. I desire to shave head and beard, put on yellow clothes and go forth homeless, give me permission, to go forth.’ When this was said, the clansman Ratthapala’s mother and father said. ‘Dear Ratthapala, you are our only son, dear to us, our pleasure, brought up in pleasantness, dear Ratthapala, you do not know, what unpleasantness is. Come! Ratthapala, partake of these pleasures, partake of sensual pleasures and also accumulate merit. We do not give you permission to go forth. At our death, we will not see you. How could we give you permission to go forth homeless, when we are living?’

For the second, and up to the third time the clansman Ratthapala, said to his mother and father. ‘Mother and father, as I understand the Teaching given by the Blessed One, it is not easy to lead the complete holy life, pure and stainless, while living in a household. I desire to shave head and beard, put on yellow clothes, and and to become homeless. Give me permission, for that. For the third time the clansman Ratthapala’s mother and father said. ‘Dear Ratthapala, you are our only son, dear to us, our pleasure, brought up in pleasantness. Dear Ratthapala, you do not know, what unpleasantness is. Come! Ratthapala, partake of these pleasures, partake of sensual pleasures and also accumulate merit. We do not give you permission to go forth homeless. At our death, we will not see you. How could we give you permission to go forth homeless while living?’

The clansman Ratthapala not gaining permission from his mother and father stretched himself on the ground saying, ‘either I will die here or I will go forth homeless.’.

Then the clansman Ratthapala’s mother and father said. ‘Dear Ratthapala, you are our only son, dear to us, our pleasure, brought up in pleasantness, dear Ratthapala, you do not know, what unpleasantness is. Get up,. Ratthapala, partake of these sensual pleasures and accumulate merit. We do not give you permission to go forth. At our death, we will not see you. How could we give you permission to go forth homeless when living?’ When this was said, the clansman Ratthapala kept silent. For the second, and up to the third time, the mother and father said to him.’Dear Ratthapala, you are our only son, dear to us, our pleasure, brought up in pleasantness, dear Ratthapala, you do not know, what unpleasantness is. Get up,. Ratthapala, partake of these sensual pleasures and accumulate merit also. We do not give you permission to go forth homeless. At our death, we will not see you. How could we give you permission to go forth homeless when we are living?’ When this was said, the clansman Ratthapala kept silent up to the third time.

Then the mother and father of the clansman Ratthapala approached the friends of the clansman Ratthapala and said to them. ‘Your friend Ratthapala has stretched himself on the ground. He says, either I will die, or I will go forth homeless. Come! Good ones! tell the clansman Ratthapala. Friend, Ratthapala, you are the only son, dear to your mother and father, their pleasure, brought up in pleasantness, dear Ratthapala, you do not know, what unpleasantness is, get up,. Ratthapala, partake of these pleasures, partake of sensual pleasures and while doing also accumulate, merit, They will not give you permission to go forth homeless. Even at their death, they will not see you. How could they give you permission to go forth homeless while living?’

Then the friends of the clansman Ratthapala agreeing with them, approached the clansman Ratthapala and said. ‘Friend, Ratthapala, you are the only son, dear to your mother and father, their pleasure, brought up in pleasantness, dear Ratthapala, you do not know, what unpleasantness is. Get up,. Ratthapala, partake sensual pleasures and also accumulate merit.They will not give you permission to go forth homeless. At their death, they will not see you. How could they give you permission to go forth homeless while living?’ When this was said, the clansman Ratthapala kept silent. For the second, and up to the third time, the friends of the clansman Ratthapala said. ‘Friend, Ratthapala, you are the only son, dear to your mother and father, their pleasure, brought up in pleasantness. Dear Ratthapala, you do not know, what unpleasantness is. Get up,. Ratthapala, partake of sensual pleasures and also do merit. They will not give you permission to go forth homeless. At their death, they will not see you. How could they give you permission to go forth homeless even while living?’ The clansman Ratthapala kept silent. Even up to the third time.

The friends of the clansman Ratthapala approached, the mother and father of the clansman Ratthapala and said. ‘Mother, father, the clansman Ratthapala, is lying on the ground. He said, either I die here, or else I will go forth. If you do not give him permission, to go forth, homeless, he will die there itself. If you give him permission to go forth homeless, you would at least see him as one gone forth. If the clansman Ratthapala becomes displeased with the holy life, what else would he do, other than come back here? So give him permission to go forth homeless.’

‘Dear ones, we give permission to the clansman Ratthapala, to go forth, homeless He should instruct us.’

Then the friends of the clansman Ratthapala approached him and said.’Friend, Ratthapala, you are the only son, dear to your mother and father, their pleasure, brought up in pleasantness. Dear Ratthapala, you do not know, what unpleasantness is. Get up,. Ratthapala, partake of sensual pleasures and also accumulate merit. They give you permission to go forth homeless. Yet you should instruct them.’

Then the clansman Ratthapala, got up, regained power and approached the Blessed One, worshipped, sat on a side and said. ‘Venerable sir, I’m given permission by mother and father to go forth homeless.’ The clansman Ratthapala gained the going forth and the higher ordination in the presence of the Blessed One.

Two weeks after conferring the higher ordination, to venerable Ratthapala, and having lived as long as he liked in Thullako.t.thita, the Blessed One, left on a tour to reach Savatthi in stages. Then the Blessed One lived in the monastery offered by Anathapindika in Jeta’s grove. Venerable Ra.t.thapala abiding secluded and withdrawn from the crowd, was diligent to dispel and before long for whatever purpose sons of clansmen, rightfully go forth homeless, that noble end of the holy life, here and now, he realised and abode. He knew, birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish. Venerable Ra.t.thapala became one of the perfect ones.

Then venerable Ra.t.thapala approached the Blessed One, worshipped, sat on a side and said. ‘Venerable sir, I desire to instruct mother and father if the Blessed One gives me permission.’

The Blessed One, mentally considered the thoughts and thought processes of venerable Ratthapala. Knowing that it’s not possible for the clansman Ratthapala to give up robes and lead a household life said. ‘Ra.t.thapala, if you think it’s the time, do so.’

Then venerable Ratthapala getting up from his seat, worshipped and circumambulated the Blessed One, arranged the dwelling and taking bowl and robes left on a tour to reach Thullako.t.thita by stages and arrived there. In Thullako.t.thita. venerable Ra.t.thapala abode in the deer hunting grounds of king Koravya.Then venerable Ra.t.thapala putting on robes in the morning and taking bowl and robes entered Thullako.t.thita for alms going in due order. He approached the house of his father. At that time his father was combing his hair at the central entrance to the hall. Venerable Ra.t.thapala’s father seeing venerable Ra.t.thapala coming in the distance said ‘These shaven headed recluses gave the going forth to my only dear son.’ Thus venerable Ra.t.thapala did not receive morsel food at his own father’s home nor was morsels refused, he gained abuse.

At that time, a female slave of his earlier home desired to throw away some stale bread, and venerable Ra.t.thapala said to her. ‘Sister if you desire to throw away that food, put it in my bowl.’ When that female slave was putting the stale bread into the bowl of venerable Ra.t.thapala, she recognised certain signs in the hands, feet and the voice, of venerable Ra,t.thapala and told his mother.’Indeed, noble lady, know that the noble son Ra.t.thapala has come.’

‘Good one, if you tell the truth, you will be released from slavery.’ Then venerable Ra.t.thapala’s mother approached his father and told him. Householder, do you know that, our noble son Ra.t.thapala has arrived?.

At that time venerable Ra.t.thapala was partaking that stale bread seated against a wall. Then venerable Ra.t.thapala’s father approached venerable Ra.t.thapala and said to venerable Ra.t.thapala ‘Dear Ra.t.thapala, why do you partake that stale bread? Couldn’t you enter your own home?’

‘Householder, where is a home for a homeless? Householder, we came to your house did not receive morsels, nor a refusal, we gained only abuse.’.

Venerable Ra.t.thapala accepted, in silence. Then venerable Ra.tt.hapala’s father knowing that the invitation is accepted approached his own home. Then he amassed all the gold in one place covered it with a guilt mat. Then he addressed the previous wives of the clansman Ra.t.thapala. In whatever manner you were pleasant agreeable and lovable to him earlier get yourselves decorated in that manner. Then venerable Ra.t.thapala’s father made preparations of nourishing eatables and drinks, and informed venerable Ra.t.thapala. ‘Dear Ra.t.thapala, the food is ready.’ Then venerable Ra.t.thapala putting on robes and taking bowl and robes entered the house of his father and sat on the prepared seat. Venerable Ra.t.thapala’s father removing the cover manifested, the mass of gold, and said to venerable Ra.t.thapala. ‘Dear Ra.t.thapala, this is wealth that comes from your mother, this is wealth that comes from your father, this is wealth that comes from your grand father. Dear Ra.t.thapala. It is possible to partake wealth and accumulate merit. Come dear Ra.t.thapala, give up robes partake of this wealth and accumulate merit.’

‘Householder, if you allow me to say a word, amass this gold, put it into a cart and drop it in a whirl pool in the middle of river Ganges. What is the reason? Householder, on account of this wealth arise grief, lament, unpleasantness, displeasure and distress.’

Then the previous wives of venerable Ra.t.thapala disguising themselves in various ways came out and said. ‘Noble son, how are those nymphs on account of whom you lead a holy life?’

The earlier wives of venerable Ra.t.thapala, thinking the noble son of the householder addresses us as sisters, they fell unconscious.

Then venerable Ra.t.thapala said to his father. ‘Householder, if there is food, to offer, offer, do not trouble us.’.

Then he said. ‘Partake dear Ra.t.thapala, and with his own hands served and satisfied venerable Ra.t.thapala.’

Venerable Ra.t.thapala having finished his meal and putting away the bowl, standing said these verses.

Then venerable Ra.t.thapala approached, king Koravya’s deer hunting grounds.and sat under a certain a tree to spend the day. King Koravya addressed the deer hunter: Friend, deer hunter, clean, the hunting grounds, we would like to go to the park to see the good soil. The deer hunter agreeing was cleaning the hunting grounds, when he saw venerable Ra.t.thapala seated under a certain tree to spend the day. Then the deer hunter approached king Koravya and said. ‘Me’ lord! The hunting grounds are cleared and there is the clansman Ra.t.thapala’s son seated under a certain tree to spend the day. He is the son of the high clansman of Thullako.t.thita, You have praised him several times ‘Friend, deer hunter, we will not go to the park, today we will associate good Ra.t.thapala.’Then king Koravya distributed all the eatables and drinks, among the gathered, for deer hunting and got ready many royal conveyances. Ascending one of them went to Thullako.t.thita in all royal splendour. Going as far as could be reached by carriages, got down, and approached venerable Ra.t.thapala on foot, with great haste. Approaching venerable Ra.t.thapala, exchanged friendly greetings, with him and sat on a side..

Then king Koravya standing, said to venerable Ra.t.thapala, ‘Good sir, Ra.t.thapala, sit on this elephant rug.’.

Then the king sat on the prepared seat and said to venerable Ra.t.thapala. ‘Good Ra.t.thapala, with the decrease of four things a certain one shaves head and beard, puts on yellow clothes and goes forth homeless. What are the four? Good Ra.t.thapala it’s decrease by decay, by illness, of wealth, and of relations. Good Ra.t.thapala, the decrease of decay comes when aged, come to the end of life. He reflects.now I’m decayed, aged, come to the end of life. It’s not easy for me to accumulate not accumulated wealth, or to increase accumulated wealth, what if I shave head and beard, put on yellow clothes, and go forth homeless. Overcome by decay, shaving head and beard, putting on yellow clothes, he goes forth homeless. To this is said the decrease by decay. Good Ra.t.thapala is now young, in the prime of youth, with dark hair, in the first stage of life. The decrease by decay is not evident, Good Ra.t.thapala, knowing what, seeing what, or hearing what, went forth as a homeless?

Good Ra.t.thapala, what is the decrease by illness?. A certain one becomes gravely ill. Then he reflects I’m gravely ill, it’s not easy for me to accumulate not accumulated wealth, or to increase accumulated wealth. What if I shave head and beard, put on yellow clothes, and go forth homeless. He overcome by illness, shaving head and beard, would put on yellow clothes and go forth homeless. This is decrease by illness. Good Ra.t.thapala now has no illness. Is free from disorders. Is endowed with a good digestion, neither too hot nor too cold. Good Ra.t.thapala has no decrease by illness. Knowing what, seeing what, or hearing what, did good Ra.t.thapaala go forth as a homeless?

Good Ra.t.thapala, what is the decrease of wealth? A certain one is very rich, with much wealth. His wealth gradually decreases. Then he reflects earlier I was very rich, now my wealth has gradually decreased. It’s not easy for me to accumulate not accumulated wealth, or to increase accumulated wealth. What if I shave head and beard, put on yellow clothes, and go forth homeless. Overcome by decrease of wealth shaving head and beard, putting on yellow clothes, he goes forth as a homeless. This is the decrease of wealth. Good Ra.t.thapala comes from an esteemed clan, from Thullako.t.thita. The decrease of wealth is not to good Ra.t.thapala Good Ra.t.thapala, knowing what, seeing what, or hearing what went forth as a homeless?

Good Ratthapala, what is the decrease of relations? Good Ra.t.thapala, a certain one, has many friends, co-associates, and blood relations. With time they gradually decrease. He reflects, earlier I had, many friends, co-associates, and blood relations, they gradually decreased. Now, I cannot accumulate, not accumulated wealth, or increase wealth. What if I shave head and beard, put on yellow clothes, and go forth homeless?. Overcome by decrease of relations shaving head and beard, putting on yellow clothes, he goes forth homeless. This is decrease of relations. In this Thullako.t.thita, good Ra.t.thapala has many friends, co-associates, and blood relations. The decrease of relations is not to good Ra.t;thapala Good Ra.t.thapala, knowing what, seeing what, or hearing what did go forth homeless?

Good Ra.t.thapala, these are the four decreases, on account of which a certain one shaving head and beard, putting on yellow clothes, would go forth as a homeless. These decreases are not evident to Good Ra.t.thapala at present. Good Ra.t.thapala, knowing what, seeing what, or hearing what did go forth homeless?’

‘Great king, by the Blessed One, perfect, rightfully enlightened, four indications are made Knowing, seeing, and hearing them, I went forth as a homeless. What are the four? ‘The world goes on with changes’ Great king, this is the first advice given by that Blessed One, who knows, sees, is perfect and rightfully enlightened. Knowing, seeing and hearing it, I went forth as a homeless.

‘A self, wielding power over the world is not attained’ Great king, this is the second advice, given by that Blessed One, who knows, sees, is perfect and rightfully enlightened. Knowing, seeing and hearing this I went forth homeless.’

‘Destitute is the world, leaving everything, one goes’ Great king, this is the third advice given by that Blessed One, who knows, sees, is perfect and rightfully enlightened. Knowing seeing and hearing it, I went forth homeless.

‘Insatiated, the world is enslaved to craving’, Great king, this is the fourth advice given by that Blessed One, who knows, sees, is perfect and rightfully enlightened. Knowing seeing and hearing it, I went forth homeless.

Great king, the Blessed One, perfect and rightfully enlightened, has made these four indications. Knowing, seeing, and hearing them, I went forth homeless.’

Good Ra.t.thapala said ‘The world goes on with changes’, how should we know its meaning?

‘Great king, was there a time, when you were twenty years, or even five and twenty years? At that time were you clever, at riding elephants, horses, chariots, clever with the bow and arrow, clever in fighting with the sword? At that time did you have strong legs and arms, and didn’t you think the most important thing was going for a battle?’

. ‘Good Ra.t.thapala, there was a time when I was twenty years and twenty five years, then I was clever at riding elephants, horses, chariots, clever in handling the bow and arrow, clever in fighting with the sword. Then I had strong legs and arms and thought the most important thing was to go to the battle. There was a time when I thought there was no one so powerful as me.’

‘Great king, do you have that strength in your legs and arms, to go to the battle now?’

‘Good Ratthapala, I’m decayed, aged, grown old and come to the end of life. Now, I’m in my eightieth year and when I put my foot down, it does not stay where I put it down.’

Great king, it was on account of this, that the Blessed One, who knows, sees, is perfect, rightfully enlightened, said ‘The world goes on with changes’ I knowing, seeing and hearing it went forth homeless.’

.’Good Ra.t.thapala, indeed, these words of the Blessed One, who knows, sees, is perfect rightfully enlightened, ‘The world goes on with changes’ are wonderful. The world indeed, goes on with changes. In this royal family are seen fleets of elephants, fleets of horses, fleets of chariots and armies of foot soldiers. They stand by, for times of difficulty. Good Ra.t.thapala said, ‘A self wielding power over the world is not attained’ how should we know its meaning?’

‘Good Ra.t.thapala, I have a chronic illness related to air, and on certain days, my friends, co-associates, and blood relations, think, now king Koravya will die.’.

‘Great king, is it possible to share your grave unpleasant feelings with your friends, co-associates, and blood relations, so that you may feel less of those feelings. Or do you feel all those unpleasant feelings by yourself?’

‘It is not possible, good Ra.t.thapala, to share these unpleasant feelings with my friends, co-associates and blood relations, I have to feel them by myself.’

‘Great king, it was on account of this, that the Blessed One, who knows, sees, is perfect, rightfully enlightened, said. ‘A self wielding power over the world is not attained.’ Knowing, seeing and hearing it, I went forth homeless..’.

‘Good Ra.t.thapala, indeed, these words of the Blessed One, who knows, sees, is perfect rightfully enlightened, ‘A self wielding power over the world is not attained’ are wonderful. Indeed a self, wielding power over the world is not possible. In this royal clan there is much gold and sovereign gold, there is many treasures opened and not opened. Good Ra.t.thapala said, ‘Destitute is the world, goes leaving everything’ how should we know its meaning?

‘What do you think, at present you are accomplished and provided with the five strands of sensual pleasures. Would you think, I will partake of these five strands of sensual pleasures, or would let any other one partake of these same five strands of sensual pleasures, and would you think, l will give it up for the sake of another, let me be meted out according to my actions?’

‘Good Ra.t.thapala, at present, I’m accomplished and provided with the five strands of sensual pleasures, I would not allow another to partake of these five strands of sensual pleasures, sacrificing them for another go to be meted out according to my actions.’. . . Great king, it was on account of this, that the Blessed One, who knows, sees, is perfect, rightfully enlightened, said , ‘Destitute is the world, goes leaving everything’ and I knowing, seeing and hearing it went forth homeless.’

Good Ra.t.thapala, indeed, these words of the Blessed One, who knows, sees, is perfect rightfully enlightened, ‘Destitute is the world, goes leaving everything’ are wonderful.. In deed the world is without ownership and goes leaving everything. Good Ra.t.thapala it was said ‘The world is insatiated, slaved to craving’ How should we know its meaning?

‘Great king, a trustworthy man would come from the east and tell you: Great king, know this, in the east there is a state, very prosperous, densely populated. It has a large fleet of elephants, a large fleet of horses, a large fleet of chariots, a lare army of foot soldiers, there is a collection of loot there, with much gold and silver and captured women. With whatever powers, you have, it is possible to win over that state. What would you do?

‘Great king, a trustworthy man would come from the west,-- from the north,--from the south,-- from across the ocean, and tell you: Great king, know this, on the other side of the ocean there is a state very prosperous, densely populated. It has a large fleet of elephants, a large fleet of horses, a large fleet of chariots, a lare army of foot soldiers, there is a collection of loot there, with much gold and silver and captured women. With whatever powers, you have, it is possible to win over that state. What would you do?’

‘Great king, it was on account of this, that the Blessed One, who knows, sees, is perfect, rightfully enlightened, said , ‘The world is insatiated slaved to craving ’ and I knowing, seeing and hearing it went forth homeless.’

‘Good Ra.t.thapala, indeed, these words of the Blessed One, who knows, sees, is perfect rightfully enlightened, ‘The world is insatiated and slaved to craving’ are wonderful.. In deed the world is insatiated and slaved to craving.’

Not finishing, the desire ‘to be’ and ‘not to be’, demerit is done through delusion,

At one time the Blessed One lived in Mithila in the Makhadeva mango orchard. Then the Blessed One when gone to a certain region smiled. Then it occurred to venerable Ananda—The Blessed One does not smile for nothing, why did the Blessed One smile. Then venerable Ananda, arranging his robe on one shoulder, clasped his hands towards the Blessed One and said. ‘Venerable sir, for what reason did the Blessed One smile?’

‘Ananda, in the past, in this same Mithila, there was a king named Makhadeva. He was a righteous king and ruled the country righteously. On the fourteenth, fifteenth and the eighth days of the waxing moon he observed the eight precepts. The brahmin householders of the hamlets, villages, and the state too observed the eight precepts on the fourteenth, fifteenth and the eighth days of the waxing moon. Then king Makhadeva after the lapse of hundreds of years, thousands of years, hundred thousand years addressed his barber and said: Good friend, barber, if you see a grey hair on my head tell me. The barber agreed. After a very long time, after many hundred thousand years, the barber noticed a gray hair on king Makhadeva’s head and said. ‘Me’ lord, there is a gray hair evident’. ‘Then, good friend, barber, carefully pick that gray hair with a forceps and place it on my palm.’ The barber agreed and carefully picking the gray hair with a forceps placed it in king Makhadeva’s palm. Then king Makhadeva offering a village as a gift to the barber, addressed his eldest son. ‘Dear son, the messengers have appeared to me, there are gray hairs on my head. I have finished enjoying human sensual pleasures, now it’s time to search heavenly sensual pleasures. Come! Dear prince, rule the country. I will shave head and beard, don yellow clothes and go forth, homeless. Dear prince, when you too, notice a gray hair on your head, gift a village to the barber, hand over the rulership of the country to your eldest son, advising him to rule the country righteously. Shave head and beard, don yellow clothes and go forth as a homeless. See that my good cycle does not get disturbed and disrupted. If in some way, this good cycle is disrupted, by anyone, he will be the last man in this age of Great men. Dear prince, because of this I say, follow up this cycle of good and do not be the last man breaking the cycle.’

Then Ananda, king Makhadeva, giving a village as a gift to the barber, thoroughly establishing the eldest prince as the ruler, advising him to rule righteously, shaved head and beard, donned yellow clothes and went forth as a homeless in this same mango orchard. He with the thought of loving kindness pervaded one direction, the second, third, fourth, above, below and across, always, for all purposes and in all circumstances developed the thought of loving kindness, grown great and boundless without anger and ill will, abode. With the thought of compassion,---with the thought of intrinsic joy, --- The thought of equanimity . he pervaded one direction, the second, third, fourth, above, below and across, always, for all purposes and in all circumstances developed the thought of equanimity, grown great and boundless without anger and ill will, abode. Ananda, king Makhadeva played the games of a child for forty eight thousand years. Was viceroy for forty eight thousand years, was ruler for forty eight thousand years. Gone forth, homeless, led the holy life, in this same mango orchard for forty eight thousand years. Developing the four divine abidings after death was born in the world of brahma. . .

Then king Makhadeva’s son after the lapse of hundreds of years, thousands of years, hundred thousand years addressed his barber and said: Good friend, barber, if you see a gray hair on my head tell me. The barber agreed. After a very long time, after many hundred thousand years, the barber noticed a gray hair on king Makhadeva’s son’s head and said. ‘Me’ lord, there is a gray hair evident. Then, good friend, barber, carefully pick that gray hair with a forceps and place it on my palm. The barber agreed and carefully picking the gray hair with a forceps placed it in king Makhadeva’s son’s palm. Then king Makhadeva’s son offering a village as a gift to the barber, addressed his eldest son: Dear son, the messengers have appeared to me, there are gray hairs on my head. I have finished enjoying human sensual pleasures, now it’s time to search heavenly sensual pleasures. Come! Dear prince, rule the country. I will shave head and beard, don yellow clothes and go forth homeless. Dear prince, when you too, notice a gray hair on your head, gift a village to the barber, hand over the rulership of the country to your eldest son, advising him to rule the country righteously. Shave head and beard, don yellow clothes and go forth as a homeless. See that my good cycle does not get disturbed and disrupted. If in some way, this good cycle is disrupted, by anyone, he will be the last man in this age of Great men. Dear prince, because of this I say, follow up this good cycle and do not be the last man to break the cycle.

Then Ananda, king Makhadeva’s son, giving a village as a gift to the barber, thoroughly establishing the eldest prince as the ruler, advising him to rule righteously, shaved head and beard, donned yellow clothes and went forth homeless in this same mango orchard. He with the thought of loving kindness pervaded one direction, the second, third, fourth, above, below and across, always, for all purposes and in all circumstances developed the thought of loving kindness, grown great and boundless without anger and ill will, abode. With the thought of compassion,---with the thought of intrinsic joy, --- The thought of equanimity he pervaded one direction, the second, third, fourth, above, below and across, always, for all purposes and in all circumstances developed the thought of equanimity, grown great and boundless without anger and ill will abode. Ananda, king Makhadeva’s son played the games of a child for forty eight thousand years. Was viceroy for forty eight thousand years, was ruler for forty eight thousand years. Gone forth homeless, led the holy life, in this same mango orchard for forty eight thousand years. Developing the four divine abidings after death was born in the world of brahma.

Ananda, king Makhadeva’s grandson, and his successors of forty eight thousand warriors, shaved head and beard in this same mango orchard. They with the thought of loving kindness pervaded one direction, the second, third, fourth, above, below and across, always, for all purposes and in all circumstances developed the thought of loving kindness, grown great and boundless without anger and ill will abode. With the thought of compassion,---with the thought of intrinsic joy, --- The thought of equanimity he . pervaded, one direction, the second, third, fourth, above, below and across, always, for all purposes and in all circumstances developed the thought of equanimity, grown great and boundless without anger and ill will he abode. Ananda, they played the games of children for forty eight thousand years. Were viceroys for forty eight thousand years, were rulers for forty eight thousand years. Gone forth homeless led the holy lives, in this same mango orchard for forty eight thousand years. Developing the four divine abidings after death, were born in the world of brahma.

Nimi was the last king in that good cycle, who lived righteously and ruled righteously. During his time too the eight precepts were observed on the fourteenth, fifteenth and eighth days of the waxing moon by the brahmin householders of the hamlets, villages and states.

Ananda, in the past in the Suddhamma assembly of the thirty three gods this conversation arose: It is great gain to the people of Vidheha that king Nimi lives a righteous life and rules righteously observes the eight precepts on the fourteenth, fifteenth and the eighth days of the moon and the brahmin householders too in the hamlets, villages and state observe the eight precepts on the fourteenth, fifteenth and the eighth days of the waxing moon .

Then Sakka the king of thirty three gods addressed them: Sirs, would you like to see king Nimi.That day was the fifteenth day of the waxing moon and king Nimi having washed his hair, had observed the eight precepts was seated in the top most storey of his palace. Then Sakka the king of gods, as a strong man would stretch his bent arm or bend his stretched arm, disappeared from the gods of thirty three and appeared in front of king Nimi and said. ‘Great king it is gain for you that the gods of the thirty three should praise you like this: It is great gain to the people of Vidheha that king Nimi lives a righteous life and rules righteously observes the eight precepts on the fourteenth, fifteenth and the eighth days of the waxing moon and the brahmin householders too in the hamlets, villages and state observe the eight precepts on the fourteenth, fifteenth and the eighth days of the waxing moon. Great king, the gods of the thirty three desire to see you, I will send you the heavenly chariot yoked to a thousand thoroughbreds, ascend it, great king, the heavenly chariot does not shake.’

King Nimi accepted in silence, and Sakka the king of gods, as a strong man would stretch his bent arm or bend his stretched arm, disappeared from the presence of king Nimi and appeared among the gods of the three and thirty.

Then Sakka the king of gods addressed the charioteer Matali: Friend, Matali, yoke the chariot with the thousand thoroughbreds and approach king Nimi and say thus:--Great king this is the heavenly chariot yoked to a thousand thoroughbreds this is sent by Sakka the king of gods, ascend it great king, the heavenly chariot does not shake. The charioteer Matali agreed and yoked the chariot with the thousand thoroughbreds and approached king Nimi and said. ‘Great king this is the heavenly chariot yoked to a thousand thoroughbreds this is sent by Sakka the king of gods, ascend it great king, the heavenly chariot does not shake. Yet by which path do you want to go, is it through where the doers of evil reap their results, or the doers of merit reap their results?’ ‘Matali lead me along both these courses.’ Ananda, Matali the charioteer led king Nimi to the assembly of the three and thirty gods. Sakka the king of gods seeing king Nimi said, ‘Come! Great king. The gods of the thirty three are seated in the Suddhamma assembly praising you. It is great gain to the people of Vidheha that king Nimi lives a righteous life and rules righteously observes the eight precepts on the fourteenth, fifteenth and the eighth days of the waxing moon and the brahmin householders too in the hamlets, villages and states observe the eight precepts on the fourteenth, fifteenth and the eighth days of the waxing moon. Great king, the gods of the three and thirty like to see you, take pleasure in the splendour of the gods.’

‘Useless, sir, send me back to Mithila, there I will lead the righteous life together with the brahmin householders in the hamlets, villages and states observing the eight precepts on the fourteenth, fifteenth and the eighth days of the waxing moon.’..

Ananda, then Sakka the king of gods, addressed the charioteer Matali ‘Come! Good friend, Matali, yoke the chariot with a thousand thoroughbreds and take king Nimi back to Mithila’. Matali the charioteer agreed and yoking the chariot with the thousand thoroughbreds took king Nimi back to Mithila.

Ananda, king Nimi lived righteously, observing the eight precepts on the fourteenth, fifteenth and the eighth days of the moon and the brahmin householders too in the hamlets, villages and states observed the eight precepts on the fourteenth, fifteenth and the eighth days of the waxing moon. Then king Nimi after the lapse of hundreds of years, thousands of years, hundred thousand years addressed his barber and said: Good friend, barber, if you see a gray hair on my head tell me. The barber agreed. After a very long time, after many hundred thousand years, the barber noticed a gray hair on king Nimi’s head and said. ‘Me’ lord, there is a gray hair evident.’ ‘Then, good friend, barber, carefully pick that gray hair with a forceps and place it on my palm.’ The barber agreed and carefully picking the gray hair with a forceps placed it in king Nimi’s palm. Then king Nimi offering a village as a gift to the barber, addressed his eldest son. ‘Dear son, the messengers have appeared to me, there are gray hairs on my head. I have finished enjoying human sensual pleasures, now it’s time to search heavenly sensual pleasures. Come! Dear prince, rule the country. I will shave head and beard, don yellow clothes and go forth homeless. Dear prince, when you too, notice a gray hair on your head, gift a village to the barber, hand over the rulership of the country to your eldest son, advising him to rule the country righteously. Shave head and beard, don yellow clothes and go forth homeless. See that my cycle of good does not get disturbed and disrupted. If in some way, this cycle of good, is disrupted, by anyone, he will be the last man in this age of Great men. Dear prince, because of this, I say, follow up this cycle of good and do not be the last man, to break the cycle.

Then Ananda, king Nimi giving a village as a gift to the barber, thoroughly establishing the eldest prince as the ruler, advising him to rule righteously, shaved head and beard, donned yellow clothes and went forth as a homeless in this same mango orchard. He with the thought of loving kindness pervaded one direction, the second, third, fourth, above, below and across, always, for all purposes and in all circumstances developed the thought of loving kindness, grown great and boundless without anger and ill will, abode. With the thought of compassion,---with the thought of intrinsic joy, The thought of equanimity he pervaded one direction, the second, third, fourth, above, below and across, always, for all purposes and in all circumstances developed the thought of equanimity, grown great and boundless without anger and ill will abode. Ananda, king Nimi played the games of a child for forty eight thousand years. Was viceroy for forty eight thousand years, was ruler for forty eight thousand years. Gone forth as a homeless, led the holy life, in this same mango orchard for forty eight thousand years. Developing the four divine abidings after death was born in the world of brahma.

Ananda, to king Nimi’s son Kalarajanaka, did not go forth homeless, he broke that good cycle, by that he became the last man of that good cycle. Ananda did it occur to you, king Makhadeva would have become perfect if that good cycle was broken, it should not be known in that manner. At that time I was king Makhadeva, I broke that good cycle, so that the later generation would not go on in that cycle. Ananda, that good cycle does not lead to turning away, detachment, cessation, appeasement, realisation, enlightenment and extinction. It leads up to birth in the world of brahma. Ananda, that good cycle is broken by me now. It conduces to, for certain, turning away, detachment, cessation, appeasement, realisation, enlightenment and extinction. Ananda, how does that good cycle broken by me conduce to, for certain turning away, detachment, cessation, appeasement, realisation, enlightenment and extinction? It is this same noble eightfold path such as: Right understanding, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration. Ananda, now, that good cycle is broken by me, to conduce to, for certain turning away, detachment, cessation, appeasement, realisation, enlightenment and extinction.. Ananda, I tell this, as long as you turn this cycle undisrupted, you will not be the last persons in the cycle. Ananda, when this cycle of good is disrupted during any period of Great Men, they would become the last men in the cycle. Ananda, because of that I tell you, do not disrupt this cycle of good and become the last men in this cycle.

The Blessed One said thus and venerable Ananda delighted in the words of the Blessed One..

At one time venerable Mahaakaccaayana was living in Madhura in the Gunda forest. King Avantiputta of Madhura heard that venerable Mahaakaccaayana was living in Madhura in the Gunda forest, and fame of venerable Mahaakaccaayana had spread, he is wise, learned, a clever preacher, a perfected one since long, and it is good to see such perfect ones. Then king Avantiputta of Madhura getting ready good conveyances went to see venerable Mahaakaccaayana in all royal splendour. Going as far as the conveyances could carry them went on foot and approached venerable Mahaakaccaayana. Approaching and exchanging friendly greetings with venerable Mahaakaccaaya, sat on a side and said thus: Venerable sir, brahmins say, brahmins are from the chief clan, the most superior in appearance, all other clans are inferior, its the brahmins born from the mouth of Brahma, his hereditary sons, that purify, non-brahmins do not purify. What has good Kaccaayana to say about this?

Great king it’s only an utterance in the world: Brahmins are from the chief clan, the most superior in appearance, all other clans are inferior, its only the brahmins born from the mouth of Brahma, his hereditary sons, that purify, non-brahmins do not purify..Great king, this, ‘Brahmins are from the chief clan, the most superior in appearance, all other clans are inferior, its the brahmins born from the mouth of Brahma, his hereditary sons, that purify, non-brahmins do not purify’ you should know that it is only an utterance in this manner. Great king, to a warrior, there is prosperity, wealth, grains, silver, or sovereign gold, then would a warrior, stand up, retire last, do his biddings and talk to him pleasantly, or would a brahmin, or would one of householder clan, or would, one of out caste clan, stand up, retire last, do his biddings and talk to him pleasantly?

‘Good Kaccayana, if there is prosperity, wealth, grains, silver, or sovereign gold to a warrior, then a warrior would stand up, retire last, do his biddings and talk to him pleasantly, or even a brahmin, or even one of householder clan, or even one of out caste clan, would stand up, retire last, do his biddings and talk to him pleasantly.’

‘Great king, if there is prosperity wealth, grains, silver, or sovereign gold to a Brahmin then would a brahmin, stand up, retire last, do his biddings and talk to him pleasantly, or would a warrior, or would one of householder clan, or would one of out caste clan, stand up, retire last, do his biddings and talk to him pleasantly?’

‘Good Kaccayana, if there is prosperity, wealth, grains, silver, or sovereign gold to a brahmin, then a brahmin would stand up, retire last, do his biddings and talk to him pleasantly, even a warrior, or even one of householder clan, or even one of out caste clan, would stand up, retire last, do his biddings and talk to him pleasantly.’

.‘Great king, if there is prosperity, wealth, grains, silver, or sovereign gold, to one of householder clan, would someone from the householder clan, warrior clan, or brahmin clan, or out caste clan, stand up, retire last, do his biddings and talk to him pleasantly?’

‘Good Kaccayana, if there is prosperity to one of householder clan in the form of wealth, grains, silver, sovereign gold, then a warrior would stand up, retire last, do his biddings and talk to him pleasantly, or even a brahmin, or even one of householder clan, or even one of out caste clan, would stand up, retire last, do his biddings and talk to him pleasantly.’

‘Great king, if there is prosperity in the form of wealth, grains, silver, sovereign gold to one of out caste clan, then would one of out castes’ clan, stand up, retire last, do his biddings and talk to him pleasantly, or would a warrior, or would one of brahmin clan, or would one of householder clan, stand up, retire last, do his biddings and talk to him pleasantly?’

‘Good Kaccayana, if there is prosperity in the form of wealth, grains, silver, or sovereign gold to one of out caste clan, then one of out castes’ clan would stand up, retire last, do his biddings and talk to him pleasantly, or even a warrior, or even a brahmin, or even one of householder clan, would stand up, retire last, do his biddings and talk to him pleasantly.’

‘Great king, when this is so, are not these four clans the same, or how is it here?’

‘Good Kaccayana, when this is so, these four clans become equal and I do not see any difference in them.’

‘Great king, this, ‘Brahmins are from the chief clan, the most superior in appearance, all other clans are inferior, its the brahmins born from the mouth of Brahma, his hereditary sons, that purify, non-brahmins do not purify.’ You should know that it is only an utterance in this manner too. Great king, there are warriors, who destroy life, take the not given, misbehave in sexuality, tell lies, slander, speak rough words, speak frivolous words, covet, those bear angry minds and wrong view, would they after death be born in decrease in hell? Or is it they would not be born in hell?’

‘Good Kaccayana, even if warriors, destroy life, take the not given, misbehave in sexuality, tell lies, slander, speak rough words and speak frivolous words, covet and bear an angry mind and maintain wrong view, after death they would be born in decrease will go to loss. It occurs to me thus, and I have heard this from perfect ones.’

‘Great king, good that it occurs to you thus and you have heard it from perfect ones. Great king, there are brahmins, -- those of householder clan, -- those of the out castes’ clan, who destroy of life, take the not given, misbehave in sexuality, tell lies, slander speak rough words, speak frivolous words, covet, bear angry minds and with wrong view, would they after death be born in decrease in hell? Or is it they would not be born in hell?’

‘Good Kaccayana, even if those of out castes’ clan, if they destroy life, take the not given, misbehave in sexuality, tell lies, slander, speak rough words and speak frivolous words, covet bear an angry mind and maintain wrong view, after death would be born in decrease will go to loss. It occurs to me thus, and I have heard this from perfect ones.’.

‘Great king, good that it occurs to you thus, good that you have heard it from the perfect ones. Great king, when this is so, are not these four clans the same, or how is it here?’

‘Good Kaccayana, when this is so, these four clans, become equal and I do not see any difference in them.’

‘Great king, this, ‘Brahmins are from the chief clan, the most superior in appearance, all other clans are inferior, it’s the brahmins born from the mouth of Brahma, his hereditary sons, that purify, non-brahmins do not purify’ you should know that it is only an utterance in this manner too. Great king, there are warriors, who abstain from, destroying life, taking the not given, misbehaving in sexuality, telling lies, slandering, speaking rough words, speaking frivolous words, coveting, bearing angry minds and with right view, would they after death be born in increase in heaven? Or is it they would not be born in heaven?’

‘Good Kaccayana, even the warriors, who abstain from, destroying life, taking the not given, misbehaving in sexuality, telling lies, slandering, speaking rough words, speaking frivolous words, coveting, bearing angry minds and who maintain right view, after death would be born in increase in heaven it happens thus, I have heard it from the perfect ones.’.

‘Great king, good that it occurs to you thus, good that you have heard it from the perfect ones. Great king, there are brahmins,--- those of the householder clan, ---of out castes’ clan who abstain from, destroying life, taking the not given, misbehaving in sexuality, telling lies, slandering, speaking rough words, speaking frivolous words, coveting, bearing angry minds and those who maintain right view, would they after death be born in increase in heaven? Or is it they would not be born in heaven?’

‘Good Kaccayana, even those of the out castes’ clan if they abstain from, destroying life, taking the not given, misbehaving in sexuality, telling lies, slandering, speaking rough words, speaking frivolous words, coveting, bearing angry minds and those who maintain right view, after death, will be born in increase in heaven, it happens thus, I have heard it.from the perfect ones.’

‘Great king, good that it occurs to you thus, good that you have heard it from the perfect ones. Great king, when this so, are not these four clans the same, or how is it here?’

‘Good Kaccayana, when this is so, these four clans are equal and I do not see any difference in them.’

.’Great king, this, ‘Brahmins are from the chief clan, the most superior in appearance, all other clans are inferior, the brahmins are born from the mouth of Brahma, his hereditary sons, that purify, non-brahmins do not purify’ you should know that it is only an utterance in this manner too. Here, great king a certain warrior breaks into a house, carries away loot, robs, waits in ambush, or goes to others’ wives, then people get hold of him and show him to the king. Me’ lord this is a highway robber, mete him the punishment you desire—What would you do?’

‘Good Kaccayana, I will get him destroyed or banished or mete to him, the suitable punishment. What is the reason? Good Kaccayana, earlier, he was reckoned a warrior, and afterwards he came to be known as a robber.’

‘Here, great king a certain brahmin, --one of householder clan, --of outcasts clan, breaks into a house, carries away loot, robs, waits in ambush, or goes to others’ wives, then people get hold of him and show him to the king. Me’ lord this is a highway robber, mete him the punishment you desire—What would you do?’

‘Good Kaccayana, I will get him destroyed, or banished or mete to him, the suitable punishment. What is the reason? Good Kaccayana, earlier, he was reckoned an outcast, and afterwards he came to be known as a robber.’

‘Good Kaccayana, when this is so, these four clans are equal and I do not see any difference in them.’.

.’Great king, when this so, are not these four clans the same, or how is it here?’

‘Good Kaccayana, when this is so, these four clans are equal and I do not see any difference, in them.’

.’Great king, this, ‘Brahmins are from the chief clan, the most superior in appearance, all other clans are inferior, it’s the brahmins born from the mouth of Brahma, his hereditary sons, that purify, non-brahmins do not purify you should know that it is only an utterance in this manner too. Here, great king a certain warrior shaves head and beard, dons yellow clothes, goes forth as a homeless. Gone forth abstains from destroying life, abstains from taking the not given, abstains from telling lies, partakes one meal per a day and leads a pure holy life: What would you do to him?’

‘Good Kaccayana, I will get up from the seat at his approach, offer him a seat, invite him will provide with the four requisites of life, such as robes, morsel food, dwellings and requisites when ill, and I will see to his righteous protection. What is the reason? Good Kaccayana, earlier, he was reckoned a warrior, and later he is reckoned a recluse.’

‘Here, great king a certain, brahmin,-- one of householder clan,--- one of outcasts clan, shaves head and beard, dons yellow clothes, goes forth homeless. Gone forth abstains from, destroying life, taking the not given, abstains telling lies, partakes one meal per a day and leads a pure holy life: What would you do to him?’

Good Kaccayana, I will, get up from the seat at his approach, offer him a seat, invite him, provide with the four requisites of life, such as robes, morsel food, dwellings and requisites when ill, and see to his righteous protection. What is the reason? Good Kaccayana, earlier, he was reckoned an outcast, and later he is reckoned a recluse.’

‘Good Kaccayana, when this is so, these four clans are equal and I do not see any difference in them.’

.’Great king, when this so, are not these four clans the same, or how is it here?’

‘Good Kaccayana, when this is so, these four clans are equal and I do not see any difference in them.’

.’Great king, this, ‘Brahmins are from the chief clan, the most superior in appearance, all other clans are inferior, the brahmins born from the mouth of Brahma, his hereditary sons, only purify, non-brahmins do not purify, you should know that it is only an utterance in this manner too.’

When this was said, king Avantiputta of Madhura said thus to venerable Mahaakaccayana. ’Now I understand good Kaccaayana, it’s like something over turned, is reinstalled, as something covered is made manifest, as the path was shown to someone who had lost his way. It’s as though an oil lamp was lighted for those who have sight to see forms in the dark. In various ways the Teaching, is explained by good Kaccayana. Now I take refuge in good Kaccayana, in the Teaching and the Community of bhikkhus. May I be remembered as a lay disciple who has taken refuge from today until the end of life.’

‘Great king do not take my refuge, take refuge in that Blessed One as I have done.’

‘Good Kaccayana, where does the Blessed One, perfect rightfully enlightened live now?’

‘Great king, the Blessed One, perfect rightfully enlightened has passed away.’

‘Good Kaccayana, if I hear, that the Blessed One perfect rightfully enlightened is seventy miles from here, I would go there, to see the Blessed One. If I hear that the Blessed One perfect rightfully enlightened is one hundred and forty miles away from here two hundred and ten miles from here, three hundred and fifty miles from here, seven hundred miles from here, I would go there, to see the Blessed One. Good Kaccayana, since the Blessed One, perfect rightfully enlightened has passed away. I take refuge in that Blessed One, in the Teaching and the Community of bhikkhus. May good Kaccayana bear me as a lay disciple from today until I die.’.

At one time the Blessed One was living in the deer park in the Bhesakala forest among the Sunsumara rocks in the Bhagga country. At that time prince Bodhiraja had recently completed a palace, Kokanada by name which was not yet occupied, by a recluse, a brahmin or any human. Then prince Bodhiraja addressed a certain young man Sanjikaputta and said to him. ‘Come! Friend, Sanjikaputta, approach the Blessed One, worship the Blessed One, on my behalf and tell thus. ‘Venerable sir, are you in good health, with few ailments, and do you have a pleasant abiding and tell the Blessed One: Venerable sir, prince Bodhiraja inquires your health, and likes to know whether you are with few ailments and have a pleasant abiding and also tell the Blessed One, may the Blessed One accept tomorrow’s meal at the palace of prince Bodhiraja together with the community of bhikkhus.’ The young man Sanjikaputta agreed and approached the Blessed One, worshipped and inquired from the Blessed One about his health and asked, whether he had few ailments and said. ‘Venerable sir, prince Bodhiraja worships the feet of good Gotama, and inquires about the health of the Blessed One and also says. ‘Venerable sir, accept tomorrow’s meal at the palace of prince Bodhiraja.’ The Blessed One accepted in silence, the young man Sanjikaputta knowing that the Blessed One had accepted, approached prince Bodhiraja and said. ‘Good prince Bodhiraja, in your words, I have worshipped the feet of good Gotama, inquired his health and about his pleasant abiding, and I also said. May good Gotama accept tomorrow’s meal together with the Community of bhikkhus at the palace of prince Bodhiraja.Good Gotama has accepted it.’ Then prince Bodhiraja, at the end of that night made preparations of various nourishing eatables and drinks, and covered the palace Kokananda completely with white cloth as far as the lowest step of the stair case. Then he addressed the young man Sanjikaputta and said. ’Come friend, Sanjikaputta, approach the Blessed One, and tell, Venerable sir, it’s time for the meal, the food is ready.’ The young man Sanjikaputta agreed and approaching the Blessed One said. ‘Venerable sir, the meal is ready.’ Then the Blessed One putting on robes in the morning, taking bowl and robes approached the palace of prince Bodhiraja. At that time prince Bodhiraja was standing at the entrance of the palace expecting the arrival of the Blessed One. Seeing the Blessed One coming in the distance went forward, worshipped and followed the Blessed One up to the palace. The Blessed One stood at the lowest step of the stairs. Then prince Bodhiraja said thus to the Blessed One ‘Venerable sir, walk on the cloth, for my pleasantness and well being for a long time.’ When this was said, the Blessed One was silent. For the second time prince Bodhiraja said thus to the Blessed One. ‘Venerable sir, walk on the cloth, for my pleasantness and well being for a long time.’ When this was said, the Blessed One was silent, for the second time. For the third time prince Bodhiraja said thus to the Blessed. One. ‘Venerable sir, walk on the cloth, for my pleasantness and well being for a long time.’The Blessed One looked at venerable Ananda’s face. Venerable Ananda, said thus to prince Bodhiraja. ‘Royal prince, fold the cloth laid for treading, for the sake of the future generation. The Thus gone One does not tread on the cloth.’ Then prince Bodhiraja folded the cloth laid for treading and prepared the seats in the upper storey of the Kokanada palace. The Blessed One ascended the kokanada palace and sat on the prepared seats, together with the Community of bhikkhus. Then prince Bodhiraja with his own hands served and satisfied the Community of bhikkhus headed by the Blessed One with the nourishing food and drinks. When the Blessed One had finished the meal and had put away the bowl, prince Bodhiraja took a low seat, sat on a side, and said thus. ‘Venerable sir, it occurs to me that pleasantness could not be attained by pleasantness, it has to be attained, with unpleasantness.’ .

Royal prince, before my enlightenment, when I was a seeker of enlightenment, it occurred to me, with pleasantness, pleasantness could not be attained, with unpleasantness, pleasantness could be attained. When I was young, even with black hair a subject of birth sought only birth, a subject of decay sought only decay, a subject of illness sought only illness, a subject of death sought only death, a subject of grief sought only grief, .a subject of defilements, sought only defiling things. Royal prince, I reflected subject to birth, why should I seek that, subject to illness, why should I seek that, subject to death, why should I seek that, subject to grief, why should I seek that, subject to defiling things, why should I seek that, subject of birth, knowing the dangers of birth; why shouldn’t I seek that noble end of the yoke extinction? I, a subject of decay, knowing its dangers why shouldn’t I seek that not decaying noble end of the yoke? I, a subject of illness, .knowing its dangers, why shouldn’t I seek that not ailing noble end of the yoke? I, a subject of death, knowing its dangers, why shouldn’t I seek that deathless noble end of the yoke? I, a subject of grief, knowing its dangers, why shouldn’t I seek that griefless noble end of the yoke extinction? I, a subject to defiling, knowing its dangers, why shouldn’t I seek that not defiling noble end of the yoke extinction?’

When in the prime of youth, even with black hair, against the wish of mother and father, when they were crying with tearing eyes, I shaved head and beard, donned yellow robes left the household became homeless and becoming a seeker of good and a seeker of the incomparable peaceful state. Then I approached Aalaara Kaalaama and said, venerable one, I want to lead the holy life in this dispensation. Come friend, the wise like you before long realise this teaching and abide like the teacher. Royal prince, I quickly learned that Teaching to acknowledge I know and I see by uttering and reciting as the elders did. Then it occurred to me merely with this faith Aalaara Kaalaama would not acknowledge, I abide knowing and realising this Teaching, indeed he abides knowing and seeing this teaching. Then I approached, Aalaara Kaalaama and asked him. ‘Venerable one, how do you abide knowing and realising this teaching?’ When I asked Aalaara Kaalaama declared the sphere of nothingness. Then it occurred to me, it is not only Aalaara Kaalaama who has faith, effort, mindfulness, concentration and wisdom. I too have faith, effort, mindfulness, concentration and wisdom. What, if I arouse effort to realise this Teaching realised, by him? Before long I realised that Teaching and abode. Then I approached Aalaara Kaalaama and asked. ’Venerable one, is it this much, the teaching you have realised and abide?’ ‘Friend, it is this much only, the teaching that I have realised, declare and abide’. Then I said. ‘I too have realised this much and abide.’ ‘Venerable one, it is rare gain for us to meet co-associates like you in the holy life. That whatever Teaching I have realised and abide, that, you have realised and abide. So that, whatever Teaching I know, that, you know. Now the two of us are on equal grounds. Let the two of us together guide this following. Royal prince, it was in this manner, that my teacher, Aalaara Kaalaama honoured me, his pupil, giving me equal status. Then it occurred to me. This teaching does not lead to giving up, detachment, cessation, appeasement, knowledge enlightenment and extinction. It leads up to the sphere of no-thingness only, not satisfied I turned away from it.

Becoming a seeker of good, and in search of the incomparable peaceful state, I approached, Uddaka Raamaputta and said. ‘Venerable one, I want to lead the holy life in this dispensation. Come friend, wise ones like you, before long realise this teaching and abide like the teacher. Royal prince, I quickly learned that teaching, to acknowledge I know and I see by uttering and reciting as the elders did. Then it occurred to me merely with this faith, Uddaka Raamaputta would not acknowledge I abide knowing and realising this Teaching, indeed he abides knowing and seeing this Teaching. Then I approached Uddaka Raamaputta and asked him. ‘Venerable one, how do you abide knowing and realising this teaching?’ When I asked, Uddaka Ramaputta declared the sphere of neither perception-nor non-perception. Royal prince, then it occurred to me, it is not only Uddaka Ramaputta who has faith, effort, mindfulness, concentration and wisdom I too have faith, effort, mindfulness, concentration and wisdom. What if I put forth effort to realise this teaching, realised by him. Before long I realised that teaching and abode. Then I approached Uddaka Ramaputta and asked, venerable one, is it this much, the Teaching, you have realised and abide. Friend, it is this much only, the Teaching, that I have realised, declare and abide Then I said, I too have realised this much and abide. ‘Venerable one, it is rare gain for us, to meet co-associates like you in the holy life. That whatever teaching, I have realised and abide, that same you too have realised and abide. So that whatever Teaching I know, that Teaching, you too know. Now the two of us are on equal grounds. ‘Come! friend, you guide this following.’ Thus Uddaka Raamaputta my co-associate honoured me as his teacher. Then it occurred to me, this Teaching does not lead to giving up, detachment, cessation, appeasement, knowledge enlightenment and extinction. It leads up to the sphere of neither-perception-nor-non-perception only, not satisfied I turned away from it.

Becoming a seeker of good, and in search of the incomparable peaceful state wandering in stages came to the village of Senani in Uruwela, there I saw a pleasant plot of land, a forest, a flowing river with well formed white banks and in the vicinity a village to pasture. Then it occurred to me: Indeed this stretch of land is pleasant, there is a forest, a river flows and in the vicinity is a village to pasture. Then I sat thinking this is the ideal place to make effort for a clansman

Royal prince, then three comparisons occurred to me never heard before. Just as a man would come with an over cover to a wet, sappy log of wood put in the water, saying, I will make fire out of this. Royal prince, would he be able to make fire rubbing on that wet sappy log of wood -No, good Gotama. What is the reason..That wet, sappy log of wood put in the water, rubbed with the over cover, will not produce fire that man will reap only fatigue. Royal prince, in the same way, whoever recluses or brahmins, abide not even bodily secluded from sensuality that sensual interest, sensual need, sensual stupor, sensual thirst, sensual burning not well turned out internally, experience sharp rough unpleasant feelings and it is not possible that they should realise knowledge and vision and noble enlightenment. Even if these good recluses and brahmins do not feel sharp rough unpleasant feelings it is not possible that they should realise knowledge and vision and noble enlightenment. This is the first comparison that came to me not heard before.

Royal prince, then another comparison came to me never heard before. Just as a man would come with an over cover to a sappy log of wood put on dry land far away from water, saying I will make fire out of this. Royal prince, would he be able to make fire, rubbing that sappy log of wood put on dry land far away from water? No, good Gotama, --What is the reason? That sappy log of wood, however far it may be from water, rubbed with the over cover would not produce fire and that man will reap only fatigue. Royal prince, in the same way, whoever recluses and brahmins abiding not even bodily secluded from sensuality that sensual interest, sensual need, sensual stupor, sensual thirst, sensual burning not well turned out internally, experience sharp rough unpleasant feelings and it is not possible that they should realise knowledge and vision and noble enlightenment. Even if these good recluses and brahmins do not feel sharp rough unpleasant feelings it is not possible that they should realise knowledge and vision and noble enlightenment. This is the second comparison that came to me not heard before.

Royal prince, a third comparison came to me never heard before. Just as a man would come with an over cover to a dry sapless log of wood, thrown far away from water, saying I will make fire out of this. Royal prince, would he be able to make fire rubbing that dry sapless log of wood, thrown far away from water? Yes good Gotama. What is the reason? That dry sapless log of wood, thrown far away from water, rubbed with the over cover would produce fire. Royal prince, in the same manner, whoever recluses and brahmins abiding bodily secluded from sensuality that sensual interest, sensual need, sensual stupor, sensual thirst, sensual burning well turned out internally, even if they experience sharp rough unpleasant feelings it is possible that they should realise knowledge and vision and noble enlightenment. Even if these good recluses and brahmins do not feel sharp rough unpleasant feelings it is possible that they should realise knowledge and vision and noble enlightenment..This is the third comparison that came to me not heard before.

Royal prince, it occurred to me, what if I pressed the upper jaw on the lower jaw, with the tongue pressing on the palate pushed out, expelled and burnt up thoughts in my mind. Then even while sweat was dripping from my armpits, I pressed the upper jaw on the lower jaw, with the tongue pressing on the palate pushed out, expelled and burnt up thoughts in my mind. Like a strong man taking hold of a weaker one would press him and worry him. In the same manner I pressed the upper jaw on the lower jaw, with the tongue pressing on the palate pushed out, expelled and burnt up thoughts in my mind, while sweat was dripping from my arm pits. My effort was aroused repeatedly, unconfused mindfulness was established, the body was not appeased owing to the difficult exertion.

Royal prince, then it occurred to me, what if I practised stopping the in-breaths and the out-breaths, entering through the nose and mouth When I practised stopping in-breaths and out-breaths entering through the nose and mouth, air entering through the ear lobes made much noise. It was like the sound that comes from the bellows of the smithy. In the same manner when I stopped in-breaths and out breaths, entering through the nose and mouth, air entering through the ear lobes made much noise My effort was aroused repeatedly, unconfused mindfulness was established, the body was not appeased owing to the difficult exertion. .

Royal prince, then it occurred to me what if I practised stopping the in-breaths and the out-breaths further. I stopped the air, entering through the nose and mouth and ear lobes. When I practised stopping in-breaths and out-breaths entering through the nose, mouth and the ear lobes, a lot of air disturbed my top.. Like a strong man was carving my top with a sharp blade. In the same manner when I stopped in-breaths and out breaths, entering through the nose, mouth, and ear lobes, a lot of air disturbed my top. My effort was aroused repeatedly, unconfused mindfulness established, the body was not appeased owing to the difficult exertion.

Royal prince, then it occurred to me what if I practised stopping the in-breaths and the out-breaths still more. I stopped the air, entering through the nose, mouth and ear lobes, further. When I practised stopping in-breaths and out-breaths entering through the nose, mouth and the ear lobes further, I felt a lot of pain in the head...Like a strong man giving a head wrap with a strong turban.. In the same manner when I stopped in-breaths and out breaths, entering through the nose, mouth, and ear lobes further, I felt a lot of pain in the head. My effort was aroused repeatedly, unconfused mindfulness established, the body was not appeased owing to the difficult exertion.

Royal prince, then it occurred to me what if I practised stopping the in-breaths and the out-breaths, for a longer time. I stopped the air, entering through the nose mouth and ear lobes, for a longer time. When I practised stopping in-breaths and out-breaths entering through the nose, mouth and the ear lobes for a longer time, I experienced, a lot of pain in the stomach .As though a clever butcher or his apprentice was carving the stomach with a butcher’s knife. In the same manner when I stopped in-breaths and out breaths, entering through the nose and mouth, and ear lobes for a longer time I experinced a lot of pain in the stomach. My effort was aroused repeatedly, unconfused mindfulness was established, the body was not appeased owing the difficult exertion.

Royal prince, then it occurred to me what if I practised stopping the in-breaths and the out-breaths, for a longer time. I stopped the air, entering through the nose mouth and ear lobes, for a longer time.. When I practised stopping in-breaths and out-breaths entering through the nose, mouth and the ear lobes for a longer time, I experienced a lot of burning in the body. Like a strong man taking a weaker one, by his hands and feet was burning and scorching him in a pit of burning charcoal. In the same manner when I stopped in-breaths and out breaths, entering through the nose and mouth, and ear lobes for a longer time I experinced, a lot of burning in the body.. My effort was aroused repeatedly, unconfused mindfulness was established, the body was not appeased owing to the difficult exertion. Then the gods seeing me thus said. ‘The recluse Gotama is dead.’ A certain deity said. ‘The recluse Gotama is not dead. Will not die, will abide, become perfect, like this.’

Royal prince, then it occurred to me, what if I give up partaking all food. The gods approached me and said. ‘Good sir, do not fall to that method, if you do we will inject heavenly essence through the pores of the skin and will support you in that manner.’ Then it occurred to me: When I abstain from all food if these gods inject, heavenly essence, that action of mine would be a deception. So I dismissed those gods.

Royal prince, then it occurred to me, what if I partake food in trifling amounts, drop by drop, the essence of, green grams, peas, chickpeas or pea soup. I partook of food in trifling amounts, the essence of, green grams, peas, chickpeas, or pea soup. Partaking food in this manner my body emaciated much. It seemed like I had reached my eightieth year or had come to the end of life. Thus were my limbs large and small. My back was like a camel’s foot, the backbone was like a threaded string of beads when bending and stretching, My rib bones were like the beams of the roof of a decaying hall, that were about to fall apart. My eyes, deeply set in the sockets were like two stars set in a deep well. The skin of my head was like a bitter- goad plucked young, dried in the sun and hot air. Thus were my limbs large and small owing to taking trifling amounts of food. When I touched the skin of the stomach, I got hold of the backbone. When excreting or urinating, I fell face downwards. If I touched the body to appease it, the hairs of the body decayed at the roots, fell off. Thus was my body owing to taking trifling amounts of food. People seeing me said, the recluse Gotama is dark. One man said, he is not dark but tan. Another man said the recluse Gotama is neither dark nor tan but golden hued. Royal prince, my pure skin complexion was destroyed owing to partaking trifling amounts of food.

Royal prince, then it occurred to me, whoever recluse or brahmin experienced sharp, rough, unpleasant feelings, in the past, he did not experience anything more than this. Whoever recluse or brahmin, would experience sharp rough unpleasant feelings in the future, would not experience anything more than this. Whoever recluse or brahmin experiences sharp, rough, unpleasant feelings, at present, he does not experience anything more than this. It occurred to me: Doing these difficult exertions, I will not attain, any noble distinctive knowledge and vision above human. There should be some other method for the realisation of enlightenment. Then royal prince, I recalled the experience under the shade of the rose apple tree near my father’s field: Secluded from sensual thoughts and secluded from thoughts of demerit, with thoughts and discursive thoughts and with joy and pleasantness born of seclusion, how I attained to abode in the first jhana. Then consciousness arose this is the path to enlightenment. I thought, why should I fear this pleasantness, which is other than sensual pleasure and away from thoughts of demerit.

Royal prince, then it occurred to me, it is not easy to attain that pleasantness with this emaciated body, what if I take some coarse food some cooked rice and bread. At that time the fivefold bhikkhus attended on me, thinking whatever noble thing the recluse Gotama attains he will inform us. When I partook of coarse food such as cooked rice and bread, they went away disgusted, thinking the recluse Gotama has given up exerting and has returned to abundance.

I partaking coarse food and gaining strength, secluded from sensual thoughts and thoughts of demerit with thoughts and discursive thoughts and with joy and pleasantness born of seclusion attained to abode in the first jhana.. Overcoming thoughts and discursive thoughts, with the mind internally appeased, and brought to a single point, without thoughts and without discursive thoughts and with joy and pleasantness born of concentration attained to abode in the second jhana.. With joy and with equanimity to detachment abode mindful and aware, and with the body experienced pleasantness too. To this abiding the noble ones said, abiding mindfully in pleasantness. I attained to abode.in that third jhana. Dispelling pleasantness and unpleasantness, and earlier having dispelled pleasure and displeasure, without unpleasantness and pleasantness and mindfulness purified with equanimity, attained to abode in the fourth jhana..

When the mind was concentrated, pure, free from minor defilements, malleable workable not disturbed, I directed the mind for the knowledge of previous births. I recollected the manifold previous births, one birth, two births, three, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, innumerable forward cycles of births, innumerable backward cycles of births, innumerable forward and backward cycles of births. There I was of such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings and with such a life span. Disappearing from there was born there with such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings, with such a life span, disappearing from there, is born here. Thus with all modes and all details I recollected the manifold previous births. Royal prince, this is the first knowledge I attained in the first watch of the night, ignorance dispelled, knowledge arose, as it happens to those abiding diligent for dispelling. .

When the mind was concentrated, pure, free from minor defilements malleable workable not disturbed, I directed the mind for the knowledge of the disappearing and appearing of beings. With the heavenly eye purified beyond human, I saw beings disappearing and appearing unexalted and exalted, beautiful and ugly, arising in good and bad states according to their actions: These good beings misbehaving by body, speech and mind, blaming noble ones, with the wrong view of actions, after death are born in loss, in decrease, in hell. As for these good beings, well behaved in body speech and mind, not blaming noble ones, with the right view of actions after death are born in heaven. Thus with the heavenly eye purified beyond human I saw beings disappearing and appearing. Royal prince, this is the second knowledge I attained in the second watch of the night, ignorance dispelled, knowledge arose, as it happens to those abiding diligent for dispelling.

When the mind was concentrated, pure, free from minor defilements, malleable workable not disturbed, I directed the mind for the destruction of desires. I knew, this is unpleasant, this is the arising of unpleasantness, this is the cessation of unpleasantness and this is the path to the cessation of unpleasantness as it really is. I knew these are desires this the arising of desires this the cessation of desires and this the path to the cessation of desires as it really is. When I knew and saw this the mind was released from sensual desires, from the desires ‘to be’ and from the desires of ignorance. When released knowledge arose. I’m released, birth is destroyed, what should be done, is done, the holy life is lived, I knew, there is nothing more to wish.

Royal prince, it occurred to me. This Teaching that I have realised is deep, difficult to see, and understand, appeased and exalted, cannot be realised logically, is clever and should be understood by the wise. The populace fond of settling and attached to settling, does not see this difficult point, that dependent arising is from this cause. This point too is difficult to see, that is the appeasement of all determinations.and the giving up of all endearments, destruction of craving, detachment, cessation and extinction. If I teach this to others they would not understand, and I would only reap fatigue.Then this wonderful stanza occurred to me.

Royal prince, when I reflected this, my mind bent to non-action, and not to teach. Then to Brahma Sahampathi who knew my mind, this thought occurred, the world will disappear, it will vanish, that the Thus gone One has made up the mind to non-action and not declaring the Teaching . Then Brahma Sahampati vanished from the brahma world and appeared before me, as a strong man would stretch his bent arm or bend his stretched arm. Brahma Sahampati arranging the shawl on one shoulder and clasping hands towards the Blessed One entreated me. May the Blessed One teach. There are beings with little defilements, who would fall on account of not hearing the Teaching. There will be those who would realise the Teaching, and Brahma Sahampati further said thus.

Remove the grief of the populace drenched in grief, look at them overcome by birth

Hero, get steady and win the battle, leading charioteer, abide in the world without a

Heeding the entreaty of Brahma, and out of compassion for beings, I looked with the eye of the Enlightened One and saw beings with little defilements and with much defilements, with sharp mental faculties and weak mental faculties, with good dispositions and weak dispositions, and certain ones abiding fearing the other world.. Like in a set of blue lotuses, red lotuses and white lotuses, a certain one would be born in the water grow and develop in the water and would bloom below the level of the water. Some others would be born in the water grow and develop and bloom in the level of the water and certain others would be born in the water, grow and develop and stand right above the water and bloom. In the same manner I saw beings with little defilements and much defilements, with sharp mental faculties, and weak mental faculties, with good dispositions and weak dispositions and certain ones fearing the other world. Then I replied to Brahma Sahampati saying a stanza.

Then Brahma Sahampati knowing I have made it possible for the Teaching to be heard, worshipped the Blessed One circumambulated and vanished from there it self.

. Then it occurred to me to whom shall I give the first discourse, then I thought this Alara Kalama is very wise, has been with few defilements for a long time, if I give the first discourse to him, he will indeed realise this Teaching very quickly. Then the gods approached me and told venerable sir, he passed away seven days ago. Knowledge, arose its seven days since he passed away. Then it occurred to me, Aalaara Kaalaama is wise if he had heard this Teaching, he would have realised it quickly. Again, it occurred to me, to whom shall give the first discourse. Uddaka Ramaputta is very wise and has long been with little defilements. If I give the first discourse to him, he will learn the Teaching quickly. Then the gods approached and told. ‘Venerable sir, he passed away last night’. Then knowledge arose, he passed away last night. Again it occurred to me, to whom shall I preach the first discourse and who will know this Teaching quickly. Then it occurred to me, these fivefold bhikkhus were of great help, they attended on me until I gave up striving resolutely. Then it occurred to me, where are the fivefold bhikkhus living at present, then with my purified heavenly eye I saw them abiding in the deer park in Isipatana in Benares, After living as long as I wished in Uruwela, left to go to Benares by stages .

On the way I met the wandering ascetic Upaka, between Gaya and the Bo tree and he said; Friend, your mental faculties are pure and your skin colour is pure, under whom do you lead the holy life, who is your Teacher and whose Teaching appeals to you. I replied him with this verse.

When this was said the wandering ascetic Upaka shook his head and said friend, it may be so, taking a side track he went away.

Then bhikkhus, in stages coming to Benares, to Isipatana and to the deer park, I approached the fivefold bhikkhus. They seeing me approaching from a distance settled among themselves. This is that recluse Gotama who gave up striving and returned to a life of abundance we should not worship or attend on him and should not accept his bowl and robes, will prepare a seat, if he likes he may sit. Bhikkhus, as I approached closer and closer, the fivefold bhikkhus could not keep to their settlement, one approached to accept the bowl and robes, one prepared a seat, one placed water to wash the feet, yet they addressed me by name. Then I told the fivefold bhikkhus. ‘Bhikkhus, do not address the Thus Gone One by name or as friend. The Thus Gone One is perfect and rightfully enlightened. Bhikkhus, to attain deathlessness listen. I will advice. Those following the method according to the advice given, before long, for whatever purpose sons of clansmen leave the household and become homeless, that highest end of the holy life they attain here and now and abide.’ When this was said the fivefold bhikkhus said thus: ‘Friend, Gotama, with that deportment, that method, and that difficult striving, you did not attain any distinct knowledge and vision above human, now having abandoned that striving and gone to abundance, what distinct knowledge and vision above human have you attained?’ ‘Bhikkhus, the Thus Gone One is perfect, rightfully enlightened, lend ear, I will advice to attain deathlessness. Those following the method according to the advice given, before long, for whatever purpose sons of clansmen leave the household and become homeless, that highest end of the holy life they attain here and now and abide.’ For the second time the fivefold bhikkhus told me. ‘Friend, Gotama, with that deportment, that method, and that difficult striving, you did not attain any distinct knowledge and vision above human. Now, having abandoned that striving and gone to abundance, what distinct knowledge and vision above human have you attained?’ For the third time the fivefold bhikkhus said thus. ‘Friend, Gotama, with that deportment, that method, and that difficult striving, you did not attain any distinct knowledge and vision above human. Now, having abandoned that striving and gone to abundance, what distinct knowledge and vision above human have you attained?’ When this was said, Royal prince I asked the fivefold bhikkhus. ‘Do you know me of talking like this before?’ They said. ‘No, venerable sir.’ I said. ‘Bhikkhus, the Thus Gone One is perfect, rightfully enlightened, lend ear, I will advice to attain deathlessness. Those following the method according to the advice given, before long, for whatever purpose sons of clansmen leave the household and become homeless, that highest end of the holy life, you attain here and now and abide.’ ‘Bhikkhus, I could convince the fivefold bhikkhus. Then I would advise two bhikkhus, and three would go for alms, out of what is brought by three bhikkhus, each is supported on one sixth. I sometimes advise three bhikkhus, and two go for alms, out of what is brought, each is supported on one sixth. Royal prince, the fivefold bhikkhus, thus instructed and advised by me before long, knowing, realising, attained to abode, in the noble end of the holy life, here and now.’

When this was said prince Bodhiraja said thus to the Blessed One. ‘How long does the Thus Gone One train bhikkhus, to attain the noble end of the holy life.?’

Then the Blessed One said, I will cross question you on this and reply it as it pleases you. ‘Royal prince, are you clever in riding elephants and handling the elephant hook?’ ‘Yes venerable sir, I’m clever in riding elephants and handling the elephant hook.’ ‘A man comes, saying prince Bodhiraja is clever in riding elephants, and handling the elephant hook. I will learn the art of riding elephants and handling the elephant hook from the prince. He has no faith, and whatever could be attained through faith that he does not attain. He has many ailments, and whatever attained, by one with few ailments, he does not attain. He is crafty and fraudulent and whatever attained by one not, crafty and fraudulent, that he does not attain. He is lazy and whatever attained by one, with aroused effort, he does not attain. He is without wisdom, and whatever attained by a wise one, he does not attain. What do you think prince, would that man learn the art of riding elephants and handling the elephant hook?’

Venerable sir a man with even one of those qualities would not learn the art of riding elephants or the art of handling the elephant hook. How could he learn it with five of those qualities?

Royal prince, A man comes saying. ‘Prince Bodhiraja is clever in riding elephants, and handling the elephant hook. I will learn the art of riding elephants and handling the elephant hook from the prince.’ He has faith, and whatever attained through faith, he attains. He is with few ailments, and whatever attained by one with few ailments, he attains. He is not, crafty nor fraudulent and whatever attained by one not crafty and fraudulent, that he attains. He is not lazy and whatever attained by one with aroused effort he attains. He is wise, and whatever attained by a wise one, he attains. What do you think prince, would that man, learn the art of riding elephants and handling the elephant hook.

‘Venerable sir a man with even one of those qualities would learn, the art of riding elephants and the art of handling the elephant hook, with five of those qualities there wouldn’t be any questions about it.’

‘In the same manner, royal prince, establishing on these five factors, effort is made. What five? Here the bhikkhu takes faith about the enlightenment of the Thus Gone One:That Blessed One is perfect, rightfully enlightened, endowed with knowledge and conduct, well gone, knows of the worlds, is the incomparable tamer of those to be tamed, Teacher of gods and men, enlightened and blessed. He has few ailments and few disorders, promoting a good digestive system, not too cold and not too hot. He is not crafty nor fraudulent, shows his real self to the Teacher or to the wise co-associates in the holy life. Abides with aroused effort, for the dispelling of demerit and the accumulation of merit. Becomes firm not giving up the yoke for things of merit.* Becomes wise endowed with the noble ones penetration of the rising and falling of the five holding masses, for the rightful destruction of unpleasantness. Royal prince, these are the five factors on which effort is established. Royal prince, a bhikkhu endowed with these five factors gaining the training from the Thus Gone One, for whatever cause sons of clansmen rightfully go forth homeless that highest end of the holy life, he here and now, knowing, realizing, will attain in seven years. Let alone seven years, six years, five years, four years, three years, two years, one year. Royal prince, let alone one year, a bhikkhu endowed with these five factors gaining the training from the Thus Gone One, for whatever cause sons of clansmen rightfully go forth homeless, that highest end of the holy life, he here and now, knowing, realizing, will attain, in seven months. Let alone seven months, six months, five months, four months, three months, two months, one month. . Royal prince, let alone one month, a bhikkhu endowed with these five factors gaining the training from the Thus Gone One, for whatever cause sons of clansmen rightfully go forth homeless ones that highest end of the holy life, he here and now, knowing, realizing, will attain in seven nights and days. Let alone seven nights and days, six nights and days, five nights and days, four nights and days, three nights and days, two nights and days, one night and day. A bhikkhu endowed with these five factors gaining the training from the Thus Gone One in the morning, for whatever cause sons of clansmen rightfully go forth homeless that highest end of the holy life, he here and now, knowing, realizing, will attain in the evening, or advised in the evening would realise the next morning.

When this was said, prince Bodhiraja said thus to the Blessed One. ‘O! The excellence of the enlightenment! The excellence of the well declared Teaching! Instructed in the evening it’s attained in the morning and instructed in the morning it’s attained in the evening.’

When this was said, the young man Sanjikaputta said thus to the royal prince Bodhiraja: Good Bodhi says O! The excellence of the enlightenment, and excellence of the well declared Teaching, but does not say I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. Friend, Sanjikaputta do not say that, I have heard from my mother and accept it. When I was in her womb, she had approached the Blessed One, worshipped sat on a side and had said. ‘Venerable sir, this boy or girl in my womb takes refuge in the Blessed One, in the Teaching and the Community of bhikkhus. May the Blessed One remember as taken refuge until the end of life. At one time the Blessed One was living in this same deer park in the Bhesakala forest among the Sunsumara hills in the Bhagga country, then my wet nurse had carried me on her hip and approached the Blessed One. She had worshipped the Blessed One and had said, venerable sir, this is the royal prince Bodhiraja and he takes refuge in the Blessed One, in the Teaching and the Community of bhikkhus.and had said Venerable sir, remember prince Bodhi as a lay disciple from today until life lasts. Friend Sanjikaputta, now I take refuge in the Blessed One, in the Teaching and the Community of bhikkhus for the third time until life lasts.

Notes. * Becomes firm, not giving up the yoke for things of merit.’thaamavaa dalhaprakkhamo anikkhittadhuuro kusalesu dhammesu’ These things of merit are attainment of some distinct thing above human. Ie. Entry into the stream of the Teaching. In Pali it is called the Sotaapatti magga.

At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta’s grove in Savatthi. At that time in King Pasenadi Kosala’s kingdom there was a robber named Angulimala. He was fierce, with bloody hands, engaged in killing living things without mercy. At that time he destroyed complete villages, complete hamlets and even the state. He killed humans to wear a garland of fingers. Then the Blessed One put on robes in the morning, taking bowl and robes entered Savatthi for alms. Going the alms round and returning from the alms round and after the meal was over, arranged the dwelling and taking bowl and robes, followed up the path to where Angulimala was. Cowherds, farmers and travelers seeing the Blessed One following up the path leading to where Angulimala was staying said. ‘Recluse do not fall to that path, there lives a robber named Angulimala, a fierce one with bloody hands, engaged in killing living things, without mercy. He has destroyed complete villages, complete hamlets and even states. He kills humans to wear a garland of fingers. O! recluse, even a band of ten, twenty, thirty forty, or even fifty people going along this path were killed by this robber Angulimala. When this was said the Blessed One went on, silently.

For the second time they said it and the Blessed One went on, silently and for the third time they said it and the Blessed One went on, silently.

The robber Angulimala saw the Blessed One coming in the distance and it occurred to him: Indeed it is wonderful, people come along this path in bands of ten, or twenty, or thirty, or forty, or fifty, they all got into my hands, this recluse comes all alone, without another, may be he thinks to overcome me. What if I kill this recluse? Then the robber Angulimala took out his sword and armor and fixed his bow and arrow and followed close behind Blessed One. The Blessed One performed such a psychic intention, that the robber Angulimala pursuing the Blessed One with all his strength would not reach the Blessed One. Then it occurred to the robber Angulimala: It is indeed wonderful, earlier, I could overtake a running elephant, a running horse, a moving chariot, here running with all my strength, I cannot reach up to this recluse. He stopped and called to the Blessed One. ‘Stop! Recluse stop!’

Then it occurred to the robber Angulimala: These recluses, the sons of the Sakyas talk the truth and are established in the truth: Yet while walking why did he say, I have stopped and Angulimala you too stop! What if I ask about it from the recluse?’ Then the robber Angulimala said this verse to the Blessed One.

‘While going the recluse says ‘I have stopped,’ when I have stopped, he says I have

You are not restrained towards living things, therefore I have stopped and you have

I will throw away demerit for good, hearing your words enjoined with the Teaching.

Gave him the going forth saying. ‘Come O! bhikkhu!’ that was his going forth

Then the Blessed One with venerable Angulimala as the second monk went through the streets of Savatthi and arrived at the monastery offered by Anathapindika in Jeta’s grove. At that time at the entrance to the palace of king Pasenadi of Kosala was assembled a large gathering, making much noise: Lord, there is a robber Angulimala, in the kingdom. He is fierce, with bloody hands, has no compassion for living things, destroys, hamlets, villages and states. He killing humans collects fingers to wear as a garland round his neck. Lord he should be punished.

Then king Pasenadi of Kosala left his palace with about five hundred riders on horse back and approached the monastery. Went as far as could be reached in that conveyance and approached the Blessed One, on foot. Approaching the Blessed One worshipped and sat on a side. Then the Blessed One said thus to king Pasenadi of Kosala ’Great king, has king Seniya Bimbisara of Magadha arisen against you, or has the Licchavis of Vesali arisen against you?’ ‘No, venerable sir, neither king Seniya Bimbisara of Magadha has arisen against me, nor the Licchavis of vesali have arisen against me. Yet there is a robber in my kingdom, by the name Angulimala, fierce, bloody handed, without compassion for living things. He destroys hamlets, villages and states killing humans to collect fingers to wear a garland round his neck..Venerable sir, I cannot punish him.’

‘Great king, if you see, Angulimala, with shaved head and beard, donning yellow clothes, gone forth homeless, abstaining from, destroying life, taking the not given, telling lies, partaking one meal a day, and virtuous. What would you do to him?’

‘Venerable sir, I will get up from my seat on his arrival, prepare him a seat, invite him, arrange to provide the four requisites of life, robes, morsel food, dwellings and requisites when ill and provide him righteous protection. Yet venerable sir, how could such virtues come to evil doers, like him?’

At that time venerable Angulimala was seated close to the Blessed One, and the Blessed One stretched his right and said, to king Pasenadi of Kosala: Great king that is Angulimala.

Then king Pasenadi of Kosala was shivering with fear and his hairs stood on end. Then the Blessed One knowing that king Pasenadi of Kosala was shivering with fear and that his hairs were standing on end, said thus: Great king, do not fear, there is nothing to fear now. Then all that fear vanished from the king and approached venerable Angulimala and said. ‘Venerable sir, are you Angulimala?’

‘Of what clan is the venerable one’s father and of what clan is the venerable one’s mother?’

‘Venerable sir, venerable Gaggamantaniputta, take pleasure in the Dispensation, I will provide with the four requisites of life such as robes, morsel food dwellings and requisites when ill. At that time venerable Angulimala was a dependent on morsel food, a forest dweller, a rag robe wearer and confined to three robes. So venerable Angulimala said to king Pasenadi of Kosala.’Useless great king, my three robes are complete.’

Then king Pasenadi of Kosala approached the Blessed One worshipped, sat on a side and said. ‘Indeed, it is wonderful, how you tame, those that have to be tamed, how you appease those that are not appeased, how you make the not extinguished to extinguish. How you tame those that could not be tamed with stick or weapon, without stick or weapon. Now we have much work to do, we would go. Then king Pasenadi of Kosala getting up from his seat, worshipped and circumambulated the Blessed One, and went away.’

Then venerable Angulimala putting on robes in the morning and taking bowl and robes entered Savatthi for alms. When going the alms round in Savatthi in due order, saw a certain woman with the pains of childbirth, then it occurred to him, indeed beings are defiled. Then after the alms round and after the meal was over, venerable Angulimala approached the Blessed One worshipped, sat on a side and said to the Blessed One: ‘Venerable sir, when I was going for alms in due order, I saw a certain woman suffering from the pains of childbirth and it occurred to me: Indeed beings are defiled.’

‘Then Angulimala go to Savatthi, approach that woman and tell her. ‘Sister, since my birth I have not destroyed a living thing knowingly, by that truth may you be well and may the one to be born be well.’

‘Venerable sir, won’t it be a lie told with awareness, I have destroyed many living things with awareness.’

Then Angulimala go to Savatthi and approach that woman and tell her. ‘Sister, since I was born in the noble birth I have not destroyed a living thing knowingly, by that truth may you be well and may the one to be born be well.’

Then venerable Angulimala agreed went to Savatthi approached that woman and told her. ‘Sister, since I was born in the noble birth I have not destroyed a living thing knowingly, by that truth may you be well and may the one to be born be well.’ Then she got well and the child was also well. Then Angulimala withdrawn from the crowd, secluded and diligent for dispelling abode and before long for whatever reason sons of clansmen rightfully leave the household and become homeless, that noble end of the holy life he here and now knowing realised and abode. He knew, birth is destroyed, the holy life is lived, what should be done is done. There is nothing more to wish.

Then venerable Angulimala putting on robes in the morning and taking bowl and robes went the alms round in Savatthi. Then if a clod was thrown at anybody else, it hit venerable Angulimala. If a stick was thrown at anybody else, it hit venerable Angulimala. If a stone was thrown, it hit venerable Angulimala. Venerable Angulimala would come to the Blessed One with a split head and blood dripping, with the bowl broken and with robes torn. The Blessed One seeing venerable Angulimala approaching in the distance would say: Brahmin, endure that, on account of the results of your actions you would have been reaping results for many years, for many hundreds of years, for many thousands of years in hell. Brahmin, bear the results of your actions here and now.

Venerable Angulimala experienced the pleasantness of release in his seclusion, and then these verses occurred to him:

‘The negligent one became diligent, and illuminates the world like the moon freed from

When his merit covers up the demerit, he illuminates the world like the moon freed

. The young bhikkhu yoked to the Dispensation of the Blessed One illuminates the

Do not hurt me or anybody else for any reason, attain to the highest appeasement

Irrigators lead water, fletchers bend arrows, the carpenter bends wood and the wise

Earlier I was known as Angulimala with bloody hands, look at the refuge the leader

Having done many actions leading to birth in hell, touched by the results of actions

Fools are yoked to negligence, the wise protect diligence as the highest wealth.

Go to increase, not to decrease, this is good advice of mine, I have attained the

At one time the Blessed One lived in the monastery offered by Anaathapindika, in Jeta’s grove in Saavatthi. At that time the only dearly loved son of a certain householder had died. On account of that, the householder would neither go for his work nor eat any food. He would go to the cemetery again and again crying. ‘Where is my only son?’ Eventually he approached the Blessed One, worshipped and sat on a side. The Blessed One said to him. “Householder, your mental faculties are not established, they have undergone a change”

“Venerable sir, how could my mental faculties not undergo a change? My dearly loved only son died and on account of that I neither go for work, nor take any food. I go to the cemetery again and again crying ‘where is my only son?’”

“Householder, it is so, dear ones bring grief, lament, unpleasantness and distress, the little pleasure gained is insignificant ” That householder not pleased with those words, and not accepting them, got up and went away.

At that time, some people were gambling close to the place where the Blessed One was living. He approached them and said. “Sirs, I approached the Blessed One, worshipped him and sat on a side, then the Blessed One said. Householder, your mental faculties are not established, they have undergone a change. Then I said, venerable sir, how could my mental faculties not undergo a change. My dearly loved only son died and on account of that I neither go for work nor eat any food. I go to the cemetery again and again crying ‘where is my only son? Then the Blessed One said, householder, it is so, dear ones bring grief, lament, unpleasantness and distress, the little pleasure gained is insignificant. Sirs, how could dear ones bring grief, lament, unpleasantness and distress and how could the pleasure be insignificant? Sirs, dear ones bring much pleasantness and the displeasure is insignificant. I was not pleased with those words, got up and came a words. ‘Dear ones bring grief, lament, unpleasantness and distress the little pleasure gained is insignificant.’ Whatever the reply the Blessed One gives, learn it thoroughly and inform me. Thus Gone Ones do not talk words that are not truthful. The Brahmin, agreeing to do so, approached the Blessed One, exchanged friendly greetings, sat on a side and said. “Good Gotama, queen Mallika worships the feet of the Blessed One and asks, is the Blessed One with few ailments, few troubles and a light living. Further queen Mallika asks whether the Blessed One has said these words. ‘Dear ones bring grief, lament, unpleasantness and distress and the pleasure gained out of them is insignificant?”

“Brahmin, that is so, dear ones bring grief, lament, unpleasantness and distress, whatever the pleasure gained, is insignificant.”

“Brahmin, it should be known in this manner how dear ones bring grief, lament, unpleasantness and distress and how the pleasure gained out of them is insignificant. In the past in this same Saavatthi there was a woman, whose mother died. On account of that she was deranged in mind and ran from one street to the other and from one junction to the next and asked. ‘Did anyone see my mother?’

Again it should be known thus. In the past in this same Saavatthi there was a woman, whose father died…. re….whose brother died, … re … whose sister died, … re … whose son died, ..re… whose daughter died, whose husband died On account of that she was deranged in mind and ran from one street to the other, from one junction to the next and asked. Did anyone see my husband?

Brahmin, it should be known, in this manner too how dear ones bring grief, lament, unpleasantness and distress and how the pleasure gained out of them is insignificant. In the past in this same Saavatthi, there was a man whose mother died. On account of that he was deranged in mind and ran from one street to the other, from one junction to the next and asked. ‘Did anyone see my mother?’

Again it should be known thus. In the past in this same Saavatthi there was a man, whose father died…. re….whose brother died, … re … whose sister died, … re … whose son died, ..re… whose daughter died, whose wife died On account of that he was deranged in mind and ran from one street to the other, from one junction to the next and asked. Did anyone see my wife?

Brahmin, it should be known in this manner too how dear ones bring grief, lament, unpleasantness and distress and how the pleasure gained out of them is insignificant. In the past in this same Saavatthi a certain woman went to live with her husband. Her relations wanted to break her away from her husband and give her to another man. She told her husband, dear one, my relations want to take me away from you and give me to another man, I do not like it. He split that woman in two and killed her. Saying we will meet after death. It should be known in this manner, how dear ones bring grief, lament, unpleasantness and distress and how the pleasure gained out of them is insignificant.”

The Brahmin Naalijangha pleased and appreciating the words of the Blessed One getting up from his seat, approached queen Mallika, and informed her all the conversation that was exchanged. Queen Mallika approached king Pasenadi of Kosala and asked him.’Great king is princess Vajiri dear to you?”

“If princess Vajiri dies, would grief, lament, unpleasantness and distress arise to you?”

“Mallika if princess Vajiri dies, even my life would be in danger, why should not grief, lament, unpleasantness and distress arise to me?”

“Great king, it was on account of this that it was said dear ones bring grief, lament, unpleasantness and distress and the pleasure here is insignificant. Great king, is the warrior Waasabha dear to you?”

“If the warrior Waasabha dies, would grief, lament, unpleasantness and distress arise to you?”

“Mallika, if the warrior Waasabha dies, even my life would be in danger, why should not grief, lament, unpleasantness and distress arise to me.”

“Great king, it was on account of this that the Blessed One who knows and sees, is perfect and rightfully enlightened has said. Dear ones bring grief, lament, unpleasantness and distress and the pleasure gained from them is insignificant. Great king, is the general Widuudabha dear to you?”

“If the general Widuudabha dies, would grief, lament, unpleasantness and distress arise to you?”

“Mallika, if the general Waduudabha dies, even my life would be in danger, why should not grief, lament, unpleasantness and distress arise to me?”

“Mallika, if you die, even my life would be in danger, why should not grief, lament, unpleasantness and distress arise to me?.”

“Great king, it was on account of this that the Blessed One who knows and sees and is perfect and rightfully enlightened has said. Dear ones bring grief, lament, unpleasantness and distress and the pleasure gained from them is insignificant. Great king, is Kashmir and Kosala dear to you?”

“Indeed, Mallika they are dear to me. On account of the two countries Kashmir and Kosala I partake Kashmir scents, garlands and anointments.”

“If you lose Kashmir and Kosala, would grief, lament, unpleasantness and distress arise to you?”

“Mallika, if I lose Kashmir and Kosala, even my life would be in danger, why should not grief, lament, unpleasantness and distress arise to me?.”

“Great king, it was on account of this that the Blessed One who knows and sees is perfect and rightfully enlightened has said. Dear ones bring grief, lament, unpleasantness and distress and the pleasure gained from them is insignificant.”

“Mallika it is wonderful and surprising, the Blessed One penetratingly sees. Mallika, pardon me.”

King Pasenadi of Kosala got up from his seat arranged the shawl on his shoulder clasping hands towards the direction in which the Blessed One was, uttered a solemn utterance three times.’I worship that Blessed One, perfect and rightfully enlightened.’”

At one time the Blessed One lived in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi. Venerable Aananda put on robes in the morning, taking bowl and robes entered Saavatthi for alms. After the alms round, when the meal was over, approached the palace of Migaara’s mother to spend the day. At that time king Pasenadi of Kosala having ascended the elephant Ekapundariika was going through Saavatthi during the day. King Pasenadi of Kosala saw venerable Aananda coming in the distance and asked the chief minister Siriwadda, ‘Siriwadda, is that venerable Aananda?’ ‘Great king, it is venerable Aananda.’ Then king Pasenadi of Kosala called a certain man, and said. ‘Good man approach venerable Aananda, worship him for my sake, with your head at his feet and tell him. Venerable sir, King Pasenadi of Kosala worships you with his head at your feet and said. If venerable Aananda has no urgent work to do, would he wait a moment for king Pasenadi of Kosala, out of compassion.’ He agreed, approached venerable Aananda, worshipped, stood on a side and said, ’venerable sir king Pasenadi of Kosala worships you, with his head at your feet and says. If venerable Aananda has no urgent work, could he wait a moment for king Pasenadi of Kosala out of compassion.’ Venerable Aananda agreed silently. The king went on the elephant’s back as far as he could go and descending from the elephant, approached venerable Aananda on foot. He worshipped venerable Aananda and stood on a side and said. ‘If venerable Aananda has no urgent work, could he approach the bank of river Acirawathie, out of compassion. Venerable Aananda accepted it silently, approached the bank of river Acirawathie and sat on the prepared seat. The king went on the elephant’s back as far as he could go, descending from the elephant, approached venerable Aananda on foot, worshipped him and stood on a side. Then he said. ‘May venerable Aananda, sit on the elephant rug.’ ‘Useless, great king, I’m seated, you sit on it.’ King Pasenadi of Kosala sat on the prepared seat and said. ‘Venerable Aananda, does the Blessed One practise bodily behaviour that is hostile to recluses Brahmins and the wise?’ ‘No, great king the Blessed One does not practise any bodily behaviour that is hostile to recluses, brahmins and the wise.

Sir Aananda, does the Blessed One, practise verbal behaviour that is hostile to recluses, brahmins and the wise? Does the Blessed One practise mental behaviour that is hostile to recluses, brahmins and the wise?’ ‘No, great king the Blessed One does not practise any verbal… any mental behaviour that is hostile to recluses and brahmins and the wise.’

‘Wonderful and surprising venerable sir, this question we could not ask and get an explained, now venerable Aananda has explained it to me. Venerable sir, fools who do not think and fathom their words, praise or blame others. I do not believe those words.

Sir Aananda, what kind of bodily behaviour is hostile to recluses, Brahmins and the wise?’

‘Great king, bodily behaviour that is hurtful to oneself, hurtful to others and hurtful to both and on account of which demerit increases and merit decreases. Such bodily behaviour is hurtful to oneself, to others and to both.

‘Sir Aananda, what kind of verbal behaviour, ..re… mental behaviour is hostile to recluses Brahmins and the wise?’

‘Great king, mental behaviour that is hurtful to oneself, hurtful to others and hurtful to both and on account of which demerit increases and merit decreases. Such mental behaviour is hurtful to oneself, to others and to both.

Great king, mental behaviour that is hurtful to oneself, hurtful to others and hurtful to both and on account of which demerit increases and merit decreases that mental behaviour is hurtful to oneself, to others and to both.’

‘Venerable sir, does the Blessed One approve the dispelling of all demerit?’

‘Great king the Thus Gone One has dispelled all demerit, is endowed with merit.’

‘Sir Aananda, what kind of bodily behaviour is well disposed to recluses, brahmins and the wise?’

‘Great king, bodily behaviour that is not hurtful to oneself, to others and to both and on account of which, demerit decreases and merit increases. Such bodily behaviour is not hurtful to oneself, to others and to both.

‘Sir Aananda, what kind of verbal behaviour, ..re… mental behaviour is well disposed to recluses Brahmins and the wise?’

‘Great king, mental behaviour that is not hurtful, to oneself, to others and to both and on account of which demerit decreases and merit increases that mental behaviour is not hurtful to oneself, to others and to both.

Great king, mental behaviour that is not hurtful, to oneself, to others and to both and on account of which demerit decreases and merit increases, that mental behaviour is not hurtful to oneself, to others and to both.’

‘Great king the Thus Gone One has dispelled all demerit, is endowed with merit.’

‘Wonderful and surprising, I’m pleased with these words of venerable Aananda. I’m so pleased, I would offer my jewel of an elephant to venerable Aananda, or my jewel of a horse, or even a splendid village, we know that they are not suitable. This warm cloth was sent by king Ajaatasattu, of Magadha. in a case of reeds, it’s sixteen measures by length and eight measures by breadth, it is suitable, may venerable Aananda accept it, out of compassion.’

‘Venerable sir, we both see, this river Acirawathie falling in torrents from the mountains and flowing flooding the banks. In like manner, venerable Aananda will make his three robes with this warm cloth. Will distribute the earlier three robes among the co-associates in the holy life, I think. May venerable Aananda accept this warm cloth.’

Venerable Aananda accepted the warm cloth. Then king Pasenadi of Kosala said to venerable Aananda. ‘Venerable sir, we have to go now, there’s much work to be done.’

‘Great king do, as you think fit.’ King Pasenadi of Kosala got up from his seat, worshipped and circumambulated venerable Aananda and went away. Soon after the king had gone, venerable Aananda approached and worshipped the Blessed One, and sat on a side. Venerable Aananda informed the Blessed One all the conversation that occurred between the king and himself and offered the warm cloth to the Blessed One.

Then the Blessed One addressed the bhikkhus. ‘Bhikkhus, it is rare and great gain for king Pasenadi of Kosala, that he approaches and associates venerable Aananda.’ The bhikkhus were pleased with the words of the Blessed One.

At one time the Blessed One was living with the Saakyas in a hamlet of the Saakyas named Medhalumpa. At that time king Pasenadi of Kosala, had come to Nangaraka for some purpose, and he said to Diigha Kaaraayana, ‘Friend Kaaraayana, yoke good carriages we like to tour the parklands and see the good soil.’ He agreed, and yoking suitable carriages, informed king Pasenadi of Kosala.’Great king the carriages are yoked, it is time to do what is fit.’ King Pasenadi of Kosala ascended a suitable carriage and left Nangaraka in great splendour, going as far as the carriages could go, descended from the carriages and entered the parklands. King Pasenadi of Kosala walking about in the parklands, saw the roots of trees that were pleasing, noiseless, away from humans, and suitable for seclusion and thought of the Blessed One. He thought, on account of these roots of trees that are pleasing, noiseless, away from humans and suitable for seclusion, I should associate the Blessed One, perfect and rightfully enlightened. Then King Pasenadi of Kosala addressed Digha Kaaraayana. ‘Friend Kaaraayana, these roots of trees, that are pleasing, noiseless, away from humans, and suitable for seclusion recall to me the Blessed One, perfect and rightfully enlightened. Friend where does he abide now?’ ‘Great king, there is a hamlet of the Sakyas, Medalumpa, the Blessed One, perfect and rightfully enlightened lives there now.’ ‘Friend, Kaaraayana, how far is Medalumpa from Nangaraka ?’ ‘It isn’t very far about one and twenty miles from here.’ ‘Could we reach there by night fall?’ ‘Then friend, Kaaraayana yoke suitable carriages, I want to see that Blessed One, perfect, rightfully enlightened.’ Then Diigha Kaaraayana agreeing yoked suitable carriages and informed the king. ‘Great king, the carriages are yoked, it is the time to do the suitable.’ Then king Pasenadi of Kosala, ascended the well yoked carriages and left Nangaraka, to reach the hamlet Medalumpa of the Sakyas. When it was dark, they reached Medalumpa. Going in the carriage as far as it could reach, descending from the carriages came to the monastery grounds. At that time many bhikkhus, were doing the walking meditation in the open and king Pasenadi of Kosala approached them and asked. ‘Venerable sirs, where is the Blessed One at this time, we like to see that Blessed One perfect and rightfully enlightened?’ ‘Great king the door of the living house is closed, approach it quietly, without intruding, step up to the terrace cough and knock on the cross bar. The Blessed One will open the door. At that point the king of Kosala, gave the sword and crown to Diigha Kaaraayana, and it occurred to him, the king wishes to be alone. I should not proceed. King Pasenadi of Kosala quietly approached the closed door of the living house without intruding stepped on the terrace, coughed and knocked on the cross bar. The Blessed One opened the door. King Pasenadi of Kosala, entered the living house, placed his head at the feet of the Blessed One kissed the feet and stroked them with his hands. Then he announced, venerable sir, I’m king pasenadi of Kosala.’

‘Great king, seeing what good, do you show highest reverence and make these friendly offerings to this body?’

‘Venerable sir, I have come to the main drift of the Blessed One’s Teaching. The Blessed One is rightfully enlightened, the Teaching of the Blessed One is well proclaimed. The disciples of the Blessed One have come to the right path. Venerable sir, I see recluses and Brahmins, who lead the holy life for ten, twenty, thirty or even forty years. Later I see them having bathed and decorated themselves, with hair and beard shortened, partaking of sensual pleasures, well provided. Here I see bhikkhus leading the holy life complete and pure until the end of life, until they breathe their last breath. Venerable sir, on account of this too I have come to the main drift of the Blessed One’s Teaching. The Blessed One is rightfully enlightened, the Teaching of the Blessed One is well proclaimed. The disciples of the Blessed One have come to the right path.

Again venerable sir, kings dispute with kings, warriors with warriors, Brahmins with Brahmins, householders with householders, the mother with the son, the son with the mother, the father with the son, the son with the father, brother with brother, brother with sister, the sister with the brother, friend with friend. Here, venerable sir, I see bhikkhus united and friendly, without a dispute, mixing like milk and water, abide seeing each other with friendly eyes. Venerable sir, on account of this too I have come to the main drift of the Blessed One’s Teaching. The Blessed One is rightfully enlightened, the Teaching of the Blessed One is well proclaimed. The disciples of the Blessed One have come to the right path.

Again, venerable sir, I wander from one monastery to the other, from one park to the other, there I see certain recluses and Brahmins wasted, unpleasant, discoloured with jaundice, with protruding veins, not attractive to the eyes. Then it occurs to me. Indeed these venerable ones live the holy life not attached to it. Or they have some undisclosed demerit. On account of which they are wasting, unpleasant, discoloured with jaundice, are with protruded veins, not attractive to the eyes.

I approach them and ask. ‘Why are the venerable ones wasting, unpleasant, discoloured with jaundice, with protruding veins, not attractive to the eyes’ They tell me. ‘Great king, we suffer from jaundice.’ ‘Venerable sir, here we see bhikkhus, pleased, in good spirits, pleasant to the sight with satisfied mental faculties, leading a carefree life, without fear and ready to help, abiding with the mind of a wild animal. Venerable sir, it occurs to me ‘Indeed these venerable ones, see some gradual distinction in themselves, that they are pleased, in good spirits, pleasant to the sight, are with satisfied mental faculties, leading a carefree life, without fear are ready to help, abide with minds like those of wild animals. Venerable sir, on account of this too I have come to the main drift of the Blessed One’s Teaching. The Blessed One is rightfully enlightened, the Teaching of the Blessed One is well proclaimed. The disciples of the Blessed One have come to the right path.

Again venerable sir, as a head anointed warrior king, I have power in my kingdom, to kill, destroy or banish, those who need to be killed, destroyed or banished. Yet when I sit for jurisdiction, I find it impossible to do justice as various interruptions come to me. I even tell them, good sirs, do not interrupt me, wait till I finish, my talk. Venerable sir, when the Blessed One is teaching various hundreds of bhikkhus, even the sound of a sneeze or a cough is not heard. Once it happened, that the Blessed One was teaching a gathering of some hundreds. Then a certain disciple of the Blessed One coughed and another disciple of the Blessed One nudged him on the knee, to say, make no noise, the Blessed One is teaching. Venerable sir, then it occurred to me, it is amazing the gathering is well behaved, without, stick or weapon. Venerable sir, I have not seen a disciplined gathering like this anywhere else. On account of this too I have come to the main drift of the Blessed One’s Teaching. The Blessed One is rightfully enlightened, the Teaching of the Blessed One is well proclaimed. The disciples of the Blessed One have come to the right path.

Again venerable sir, I see a certain wise, clever, warrior disputant, going about thinking to pull down wise ones and their views. Hearing that the recluse Gotama has visited a certain village or hamlet, they concoct a question. We will approach the recluse Gotama and ask this question when he explains it, we will draw him to a dispute. When they approach, the Blessed One advises them, incites them and makes their hearts light. Advised, incited and made the hearts light, they do not even ask the question, how is a dispute to come up? They become all round disciples of the Blessed One On account of this too I have come to the main drift of the Blessed One’s Teaching. The Blessed One is rightfully enlightened, the Teaching of the Blessed One is well proclaimed. The disciples of the Blessed One have come to the right path.

Again venerable sir, I see a certain wise, clever Brahmin, ….re… a householder,…re…. a recluse, disputant going about thinking to pull down wise ones and their views. Hearing that the recluse Gotama has visited a certain village or hamlet, they concoct a question. We will approach the recluse Gotama and ask this question. He will explain it thus and we will draw him to a dispute. When they approach, the Blessed One advises them, incites them and makes their hearts light. Advised, incited and made the hearts light, they do not even ask the question, how is a dispute to come up? They become all round disciples of the Blessed One On account of this too I have come to the main drift of the Blessed One’s Teaching. The Blessed One is rightfully enlightened, the Teaching of the Blessed One is well proclaimed. The disciples of the Blessed One have come to the right path.

Again, venerable sir, the master builders, Isiidatta and Puraana, were brought up by me, given life by me, raised to that state by me. Yet these two do not show that same reverence to me, that they give to the Blessed One. Venerable sir, in the past, when the army was marching against me, it happened that I went to a difficult dwelling of the master builders Isiidatta and Puraana, they advised me late into the night. They told that they sleep, placing their heads towards where the Blessed One was, and their feet towards me. Then it occurred to me. It is wonderful and surprising, the master builders Isiidatta and puraana were brought up by me, given life by me, raised to that state by me. Yet these two do not show that same reverence to me, that they give to the Blessed One. Indeed these venerable ones see some gradual distinction in themselves. On account of this too I have come to the main drift of the Blessed One’s Teaching. The Blessed One is rightfully enlightened, the Teaching of the Blessed One is well proclaimed. The disciples of the Blessed One have come to the right path.

Again, venerable sir, I’m a warrior, a man of Kosala eighty years old, the Blessed One too is a warrior, of Kosala and is eighty years of age. On account of this, too I show highest reverence and make these friendly offerings to this body. Venerable sir, now we go, there is much work to be done.

King Pasenadi of Kosala got up from his seat, worshipped and circumambulated the Blessed One and went away.

Soon after king Pasenadi of Kosala had gone, the Blessed One addressed the bhikkhus. ‘Bhikkhus, king Pasenadi of Kosala made monuments of the Teaching. Bhikkhus, learn those monuments to the Teaching. They are conducive to good and belong to the fundamentals of the holy life.’

The Blessed One said that and those bhikkhus delighted in the words of the Blessed One.

At one time the Blessed One lived in the Ka.n.nakatthala deer park in Uju~n~naaya. At that time, king Pasenadi of Kosala had come to Uju~n~naaya for some purpose. Then the king called a certain man, and said. ‘Come good man, approach, and worship the Blessed One, for my sake and ask whether he has few ailments, no troubles and a light living. Also tell, king Pasenadi of Kosala will come to see the Blessed One after the mid-day meal.’ This man agreed, approached, worshipped the Blessed One, and sat on a side. Then he said, ‘Venerable sir, king Pasenadi of Kosala worships, with his head at the feet of the Blessed One, and inquires whether the Blessed One is with few ailments, without troubles and has a light living. Today king Pasenadi of Kosala will come to see the Blessed One after the mid-day meal.’

The two sisters Soma and Sakulaa heard that the king would go to see the Blessed One after his mid-day meal, and they approached him at the time he was taking his meal. They said to the king, ‘Great king, if that is so, worship the feet of the Blessed One for the sake of Soma and Sakula and inquire whether the Blessed One is with few ailments, without troubles and has a light living.’

Then king Pasenadi of Kosala, after the meal was over approached the Blessed One, worshipped, sat on a side and said to the Blessed One. ’Venerable sir, my sisters Soma and Sakulaa too worship the Blessed One with their heads at your feet and asks whether the Blessed One is with few ailments, without trouble and has a light living?’

‘Venerable sir, my sisters Soma and Sakula heard that I was approaching you, after my mid-day meal. They approached me when I was partaking the mid-day meal and said. Great king if you approach the Blessed One, worship the feet of the Blessed One for the sake of Soma and Sakula and inquire whether the Blessed One is with few ailments, without troubles and has a light living.’

Then king Pasenadi of Kosala said. ‘Venerable sir, I heard that the recluse Gotama said this. There is no possibility that a recluse or Brahmin could acknowledge, knowledge and vision of everything without leaving out anything. Venerable sir, those who say, the recluse Gotama said, there is no possibility that a recluse or Brahmin could have knowledge and vision of everything without leaving out anything. How far are they saying the words of the Blessed One, and not insulting the Blessed One falsely. How much of it is according the Teaching and are they saying the words of the Blessed One?’

‘Great king, those who say, the recluse Gotama said, there is no possibility that a recluse or Brahmin could acknowledge, knowledge and vision of everything, without leaving out anything, are not saying my words. They insult me falsely.’

King Pasenadi of Kosala spoke to the general Waduudabha. ‘General, who was it that brought these words to the inner chambers of the palace?’

Then king Pasenadi of Kosala called a certain man and said. ‘Good man, call the Brahmin Sanjaya Aakaasagotta in my words, tell him the king wants you.’ He agreed, approached the Brahmin Sanjaya Aakaasagotta and said. ‘Sir, king Pasenadi of Kosala wants you.’

Meanwhile king Pasenadi of Kosala said to the Blessed One. ‘Venerable sir, has the Blessed One said something else on account of this? Which people may have not understood correctly? How does the Blessed One recall saying something pertaining to this?’

‘Great king I remember saying something like this. There is no possibility that a recluse or Brahmin, could know and see everything at one and the same time.’

‘Venerable sir, you have said with reasons. There is no possibility that a recluse or Brahmin, could know and see everything at one and the same time. Venerable sir, there are four castes. They are warrior, Brahmin, one of the common grade and slaves. ‘Great king of these four castes, two are thought to be superior, that is the warrior and Brahmin castes, in the matter of revering, paying attention, clasping hands as respect, and to associate with respect.

‘Venerable, sir, I do not question, about the here and now, it is here after I question. Venerable sir, of these four castes of warriors, Brahmins, the common man and the slaves is there any difference?’

‘Great king there are these five attributes for exertion. What are the five? The bhikkhu places faith in the enlightenment of the Blessed One. The Blessed One is perfect, rightfully enlightened, endowed with knowledge and conduct, well gone, knows the worlds,*2 is the incomparable tamer of those to be tamed, Teacher of gods and men, enlightened and blessed. He is one with few ailments, a good digestive system not too cold nor too hot. Not crafty and fraudulent, shows his real self to the Teacher, to the wise or co-associates in the holy life. Abides with aroused effort, for dispelling demerit and becomes firm and strenuously yoked to accumulate merit. Becomes wise, endowed with the noble one’s wisdom, to penetrate and see the rising and falling, for the rightful destruction of unpleasantness.*3) Great king, these are the five attributes for exertion. If these four castes of warriors, Brahmins, of ordinary people and slaves, are endowed with these five attributes of exertion, it will be for their good and welfare for a long time.’

‘Venerable sir, when these four castes of warriors, Brahmins, ordinary people and slaves are endowed with these five attributes of exertion, will there be a difference among them?’

‘Great king, I will tell you the difference in their exerting. There are two elephants, or horses or bulls to be trained, of them one trained and tamed, the other untrained and untamed. Of them which one would be trained tamed and come to the category of the trained, is it the trained tamed one or the untrained untamed one?’

‘Venerable sir, the trained, tamed one will be trained and tamed, and will come to the category of the trained.’

‘Great king in the same manner, whatever could be attained by one with faith, few ailments, without craftiness and fraudulence, with aroused effort and wisdom, that could be attained by one without faith, many ailments, crafty, fraudulent, lazy, without effort and not wise is not a possibility.’

‘Venerable sir, the Blessed One said with reasons ‘Venerable sir, when these four castes of warriors, Brahmins, ordinary people and slaves are endowed with these five attributes of exertion, will there be a difference among them here?’

‘Great king, I do not see any difference in the release or the released. Like one man would light a fire with dry branches leaves and twigs. Another would light with dry Sal wood, another with dry mango wood and yet another with dry wood apple sticks. Great king in these fires lighted with different kinds of wood, do you see any difference in the flame, colour or the luster?’

‘Great king in the same manner, in that fire created by effort, and born out of exertion, I do not see any difference in the release or the released.

‘Venerable sir, the Blessed One speaks with reasons. Venerable sir, are there gods?’

‘Venerable sir, are there gods, who would return here, or gods who would not return here?’

‘Great king, those gods with a troubled mind return here and the others without a troubled mind do not return here.’

Then the general Widuudabha asked the Blessed One. ‘Venerable sir, do the gods with an untroubled mind chase out or banish the gods with a troubled mind?’

‘It occurred to venerable Aananda, general Widuudabha is the son of king Pasenadi of Kosala, and I’m the son of the Blessed One. The son should speak to the son. Then venerable Aananda spoke to the general Widuudabha. ‘General, I will question you on this, answer as it pleases you. Within the kingdom of king Pasenadi of Kosala, where he wields power, could he chase out or banish recluses, Brahmins, pure or impure ones, those leading the holy life or those not leading the holy life?’

‘Within the kingdom of king Pasenadi of Kosala, where he wields power, it is possible for him to chase out or banish recluses, Brahmins, pure or impure ones, those leading the holy life or those not leading the holy life.’

‘I have heard of the gods of the retinue of thirty three, and also this king Pasenadi of Kosala has heard of the gods of the retinue of thirty three.’

‘General could king of Kosala chase out or banish gods of the thirty three from there?’

‘Even gaining a sight of those gods is not possible to king Pasenadi of Kosala. How could he chase out or banish them from there?’

‘General in the same manner, the troubled gods who come here, do not even see the untroubled gods who do not come here, so how could they chase them out or banish them from there?’

King Pasenadi of Kosala asked the Blessed One.‘Venerable sir, what is the name of this bhikkhu?’

‘Indeed, good Aananda has pleasant ways, speaks with reasons. Venerable sir, is there Brahmaa?’

‘Great king the troubled Brahmaas return here and those not troubled do not return here.’

Then a certain man said to king Pasenadi of Kosala. ‘Great king, the Brahmin Sanjaya Aakaasagotta has come.’ King Pasenadi of Kosala said to the Brahmin Sanjaya Aakaasagotta. ‘Brahmin who brought these words to the inner chambers of the palace.’

General Widuudabha said.’Great king it is the Brahmin Sanjaya Aakaasagotta.’

Then a certain man said to king Pasenadi of Kosala. ‘Great king it is time to go.’ Then king Pasenadi of Kosala said to the Blessed One.’I asked the Blessed One, about the knowledge and vision of all. The Blessed One explained it to me. I like the reply and I’m satisfied. I asked the Blessed One about the purity of the four castes The Blessed One explained it to me. I like the reply and I’m satisfied. I asked the Blessed One about the superior gods. The Blessed One explained it to me. I like the reply and I’m satisfied. I asked the Blessed One, about the Great Brahmaas The Blessed One explained it to me. I like the reply and I’m satisfied. Whatever questions I asked, the Blessed One explained them, now I’m happy and satisfied. Venerable sir, now we go. There is much work to do.’

‘Then king Pasenadi of Kosala got up from his seat, worshipped, circumambulated the Blessed One and went away.

. Notes 1. May the sisters Soma and Sakula be with pleasantness.’sukhiniyo hontu Mahaaraaja Somaa ca bhaagini Sakulaaca bhagini’ When the Blessed One says sukhiniyo, he means may they be healthy, this is not bodily health, which cannot be obtained. What can be gained is the mental health. That is the mind free from greed, hate and delusion. Pleasantness is the mind free from greed, hate and delusion.

2Knows the worlds.’lokaviduu’ The world to any person is the data collected through six spheres of mental contact. That collected data is different from one person to the other, according to the additions made of greed, non-greed, hate, non-hate, delusion and non-delusion. So each person differs from the other. The Blessed One declared this fact and so he is lokaviduu.

3.Becomes wise endowed with the noble one’s wisdom to penetrate and see the rising and falling for the rightful destruction of unpleasantness. ‘Pa~n~nvaa hoti udayatthagaaminiyaa pa~n~naaya samannaagato ariyaaya nibbedhikaaya sammaadukkhakkhaya gaaminiyaa.’ To attain enlightenment one has to penetrate and see the rising and falling nature of the five holding masses. The five holding masses are the holding masses of matter, feelings, perceptions, determinations and consciousness. It is through these five that one holds on to a self and a view. So we have to see wisely that they are impermanent. We have to see that whatever is impermanent is not pleasant-‘dukkha’ and whatever is impermanent and unpleasant should not be taken as mine. It is in this manner we push away ‘sakkayadi,t,thi’ the view about a self. In plain words it is thoughts about a self.

At one time the Blessed One was touring Videha, with about five hundred bhikkhus. At that time the Brahmin Brahmaayu, an aged decayed man of hundred and twenty years was living in Mithila. He had learned the three Vedas, knew, the rites and rituals as officiating priest, the phonology and etymology of words and the marks of a Great Man. The Brahmin Brahmaayu heard that the recluse Gotama who had gone forth from the Sakya clan was touring Videha with about five hundred bhikkhus. Such fame had spread about that good Gotama. That Blessed One is perfect, rightfully enlightened, endowed with knowledge and conduct, well gone, knows the worlds, is the incomparable tamer of those to be tamed, Teacher of gods and men, enlightened and blessed. He declares to this world of gods and men, together with its Maaras, Brahmaas, recluses and Brahmins, a Teaching by himself known and realized. It is good at the beginning, in the middle and the end and it states the complete and pure holy life. It is good to see such perfect ones.

At that time the Brahmin Brahmaayu had a pupil, a young man named Uttara who had learned the three Vedas, knew the rites and rituals as officiating priest, the phonology and etymology of words and the marks of a Great Man. The Brahmin Brahmaayu addressed his pupil and said.’Dear Uttara, approach the recluse Gotama, son of the Sakyas, who is said to be perfect, … re…. enlightened and blessed, and find out whether these qualities are really so, or not. You should examine good Gotama for me.’ ‘Sir, how should I know whether good Gotama is endowed with these qualities or not.’ ‘Uttara, the two and thirty marks of a Great Man have come down to us in the sayings. One endowed with these marks has two courses of action and not another. If he leads the household life, becomes the Universal Monarch, a stable, righteous king with power in the four directions, endowed with the seven jewels. They are the jewels of the, wheel, elephant, horse, gem, woman, householder, and the advisor. He has more than a thousand sons, with heroic figures, clever and able to subdue foreign armies. He rules over the country bounded by the ocean righteously, without stick or weapon. If he leaves the household and becomes homeless, he will be perfect and all knowing and would remove the veil of darkness. I have given you this knowledge and you know that.’

The young man Uttara agreeing, got up from his seat worshipped and circumambulated the Brahmin Brahmaayu and left to go to Videha to meet the Blessed One. In stages he approached, the Blessed One, exchanged friendly greetings and sat on a side. The young man Uttara examined the two and thirty marks of a Great Man on the body of the Blessed One. Seeing most of the marks excepting two, not satisfied, has doubts, whether the pudendum is encased, and the tongue is large enough. It occurred to the Blessed One, this young man Uttara sees most of the marks of a Great Man on my body except two. He is not satisfied, is doubting whether the pudendum is enclosed and the tongue is large enough. Then the Blessed One exercised a psychic power, so that Uttara could see the encased pudendum. The Blessed One drew forth his tongue, touched the ear lobes, the nostrils and covered the complete forehead with the nose.

Then it occurred to the young man Uttara, the recluse Gotama is endowed with the two and thirty marks of a Great Man. If I follow the recluse Gotama, would see his postures. He followed after the Blessed One for seven months, like a shadow that follows someone, without leaving him. At the end of the seven months, he embarked on a tour to return to Mithila, to approach the Brahmin Brahmaayu. Approaching the Brahmin Brahmaayu, Uttara worshipped him and sat on side. The Brahmin Brahmaayu said. ‘Dear Uttara, is the recluse Gotama, endowed with those qualities as that fame says?’

‘Good One, the recluse Gotama is endowed with the two and thirty marks of a Great Man there is no question about it. His feet are well established when placed. The soles of the feet have wheels with thousandfold discs and naves, complete in every way. It is the mark of a Great Man. He has long eye -lashes, long fingers, hands and feet, soft to the touch. There are lines on the palms and feet like a woven net. He has high ankles and the legs of an antelope. When standing he does not bend and with the fingers could touch the knees. His pudendum is cased. His skin is of golden hue. Dust does not settle on his fine skin. On his body a single hair comes up from each pore and those dark blue hairs stand aloft turning to the right. He has a straight body, with the fore part like a lion’s. He has heaped up shoulders and his body has a breadth to suit the height. He has a halo, around his body. Of tastes, good Gotama knows the highest. He has the jaws of a lion with forty comely white teeth. He has a large tongue and a melodious voice like the voice of a cuckoo. He has dark blue eyes and a comely mouth. Between the eyebrows, is a tuft of hair turned to the right. Good Gotama has a raised top like wearing a turban. These are the two and thirty marks of a Great Man. Good Gotama always starts to walk with the right foot, placing the foot not too far nor too close. Does not walk too fast nor too slowly, the knees do not brush each other when walking, nor do the ankles and thighs. When walking his thighs do not writhe, bend or raise, only the lower body moves without a bodily effort.

When looking he turns the whole body. He does not look up or down and does not walk with inquisitive eyes. When confronting looks a short distance ahead yet is aware of his surrounding. Entering a house does not raise, bend or writhe the body. He does not turn about for a seat from a distance, or come too close, nor does he hang to the seat before sitting or throw himself on the seat. Seated inside a house he does not fidget with his hands or feet nor does he raise one foot over the other or place one calf over the other. He does not support his jaws with the hands. Inside a house he does not shake or shiver or sit uneasily, sits calm and at ease. Good Gotama accepting water in the bowl does not bend, raise or shake it, accepts the right amount of water. Washing the bowl does not make a sound, does not turn the bowl about, or put it on the ground to wash. With the water in the bowl he washes his fingers and with the fingers washes the bowl and throws the water not too far or too close without sprinkling it everywhere. Accepting rice in the bowl accepts the right amount, without turning or twisting the bowl. Accepts soups and curries enough to suit the amount of rice, but not to make a salve of it. Good Gotama chews the food in the mouth two or three times and does not swallow unbroken particles, does not keep any particles in the mouth, when the next mouthful is taken. Good Gotama partakes food conscious of the taste, yet not greedy for tastes. Considering eight things good Gotama partakes food not for, play, intoxication or adornment. He partakes food to support the body, without greed for tastes, thinking I should make an end of earlier unpleasant feelings, and not arouse new, just the right amount for a pleasant abiding, without faults. After partaking food, accepting water in the bowl does not bend, raise or shake it, accepts the right amount of water. Washing the bowl does not make a sound, does not turn the bowl about, or put it on the ground to wash. With the water in the bowl he washes his fingers and with the fingers washes the bowl and throws the water not too far or too close without sprinkling it everywhere. After partaking food, he places the bowl on the ground, not too far nor too close, thinking may the bowl be of no disturbances, does not protect it too long. After the meal is over he sits silently for some time, not neglectful of a thanksgiving. When he gives the thanksgiving, it is not to debase that food or to desire some other food. It is an all round teaching, with advice, incitement, and to make the hearts light. After the thanksgiving, he gets up and goes away, not too fast, nor too slowly and not as though were relieved. He wears the robe not too short, nor too long, not too tight nor too loose. Wears it so that the body does not feel the contact of air, and dust and dirt does not settle on good Gotama’s body.

Gone to the monastery sits on the prepared seat and washes his feet, not to adorn them. With washed feet, sits legs crossed, keeping his body straight and mindfulness established in front of him. He thinks, not to hurt himself, another, or anyone in the world

Thinks, the welfare of the whole world. In the monastery he teaches the gathering, not praising, or condemning them. Advises, incites, and makes the hearts light of all in that gathering. The sounds that leave the mouth of good Gotama have eight factors. They are distinct, wise, charming, pleasing to the ears, compact, not scattered, deep and resonant. Good Gotama’s voice reaches as far as the gathering and does not exceed that gathering.

That gathering advised, incited and made the hearts light, get up and go away, thinking to come back, not with a mind of abandoning.

I have seen good Gotama, going, standing, sitting inside a house silently, partaking food there, sitting silently after the meal, giving the thanksgiving after the meal, going to the monastery, sitting silently in the monastery, teaching gatherings in the monastery. Good Gotama is thus and thus and something more.

When this was said, the brahmin Brahmaayu got up from his seat, arranged the shawl on his shoulder, turning towards where the Blessed One was, with clasped hands uttered a solemn utterance thrice. ‘I worship that Blessed One perfect and rightfully enlightened. We will some day meet that good Gotama, and have a conversation with him.’

The Blessed One touring Videha, in stages came to Mithila and abode in the Makhaadeva mango orchard.

The people of Mithila heard that the good recluse Gotama, the son of the Sakyas, touring videha had eventually arrived in Mithila, with a community of about five hundred bhikkhus and was abiding in the Makhaadeva mango orchard. About that good Gotama such fame had spread. …re.. it is good to see such perfect ones. Then the Brahmin householders of Mithila, approached the Blessed One. Some worshipped, some exchanged friendly greetings, some clasped their hands towards the Blessed One, some announced their name and clan, and some others silently sat on a side.

The Brahmin Brahmaayu heard, the good recluse Gotama the son of the Sakyas has come to Mithila. Then he approached the Makhaadeva mango orchard with many young men. When the Brahmin Brahmaayu had come close to the Makhaadeva mango orchard, it occurred to him. It is not suitable for me to approach the recluse Gotama without prior notice. He called a certain young man and said. ’Come good man approach the recluse Gotama and for my sake inquire whether he is with few ailments, no troubles and has a light living. Then tell him, good Gotama, the Brahmin Brahmaayu is an aged decayed man of hundred and twenty years is living in Mithila. He has learned the three Vedas, knows, the rites and rituals as officiating priest, the phonology and etymology of words and the marks of a Great Man. Of the Brahmins living in Mithila, the Brahmin Brahmaayu is the wealthiest, the most learned in the Vedas, out of the aged, the most old, and the most famous. He desires to see good Gotama.’ The young man agreeing approached the Blessed One, exchanged friendly greetings, standing on a side said. ‘Good Gotama, the Brahmin Brahmaayu is an aged decayed man of hundred and twenty years is living in Mithila. He has learned the three Vedas, knows, the rites and rituals as officiating priest, the phonology and etymology of words and the marks of a Great Man. Of the Brahmins living in Mithila, the Brahmin Brahmaayu is the wealthiest, the most learned in the Vedas, out of the aged, the most old, and the most famous. He desires to see good Gotama.’

The young man approached the Brahmin Brahmaaayu, and said. ‘Consent is given by the good recluse Gotama, now do as it is fit.’

Then the Brahmin Brahmaayu approached the Blessed One. When he was approaching in the distance, the gathering moved and made some space for him, as suitable for his fame. Brahmin Brahmaayu told them. ‘Useless, sit where you are, I’m going to the presence of the Blessed One.’ He approached the Blessed One, exchanged friendly greetings and sat on a side. Seated he examined the two and thirty marks of a Great Man on the body of the Blessed One. Seeing most of them except two, not satisfied doubted whether the pudendem was encased and the tongue was large enough. Then the Brahmin addressed the Blessed One in verse.

Then it occurred to the Blessed One, the Brahmin Brahmaayuu, sees most of the marks of a Great Man on my body, and not two of them.. He is not satisfied, doubts whether the pudendum is encased and the tongue is large enough. Then the Blessed One exercised a psychic power, so that the Brahmin could see the encased pudendum. The Blessed One drew forth his tongue, touched the ear lobes, the nostrils and covered the complete forehead with the nose.

Then it occurred to the Brahmin Brahmaayu. Permission is granted, by the Blessed One to ask questions. What should I ask the recluse Gotama, is it the welfare here and now or the welfare here after. It occurred to the Brahmin Brahmaayu. I’m clever in the welfare here and now. Even others question me about the welfare here and now. I should question the recluse Gotama the welfare here after. So he addressed the Blessed One in verses.

When this was said, the Brahmin Brahmaayu, got up from his seat, arranged the shawl on one shoulder, put his head at the feet, worshipped the Blessed One, kissed the feet, and stroked them with the hands, and announced ‘Good Gotama, I’m the Brahmin Brahmaayu.’ Then that gathering was surprised and said, ‘The power of the recluse is wonderful.The Brahmin Brahmaayu, so famous and well known should show this kind of reverence and humility.’ Then the Blessed One said. ‘Useless, Brahmin get up and sit on your seat, as your mind is pleased, mine too is pleased.’ Then the Brahmin got up and sat on his seat. Then the Blessed One gave the gradual Teaching to the Brahmin Brahmaayu.

Such as giving gifts, becoming virtuous, the heavens, the dangers of sensuality, and their defiling nature and the fruits of giving up. When the Blessed One knew that the mind of the Brahmin Brahmaayu is pure, refined, free from hindrances, is aloft and pleased. The Blessed One gave the Teaching peculiar to the Enlightened Ones, such as unpleasantness, its arising, cessation and the path to its cessation. Just as a pure cloth would take the dye evenly, there arose to the Brahmin Brahmaayu the pure and stainless eye of the Teaching, seated on that same seat. Whatever thing arises, all that ceases. Then the Brahmin Brahmaayu then and there, attained, knew and penetrated the Teaching. Doubts dispelled,

knew, what should and should not be done, became confident and did not want a Teacher any more, in the dispensation of the Teacher.

He said thus to the Blessed One. ‘Good Gotama, now I understand, it’s like something overturned is reinstalled. Like something covered is disclosed. It’s like the path is shown to someone who has lost his way. It’s like a lamp is lighted for those who have their sight to see forms. Good Gotama has taught in various ways. Now I take refuge in good Gotama, in the Teaching, and the Community of bhikkhus. May good Gotama accept tomorrows meal together with the Community of bhikkhus.’

The Blessed One accepted in silence. The Brahmin Brahmaayu knowing that the Blessed One had accepted the invitation, got up from his seat, worshipped and circumambulated the Blessed One and went away. Then the Brahmin Brahmaayu at the end of that night made them prepare nourishing eatables and drinks at his home and informed the Blessed One. ‘Good Gotama, the food is ready.’

The Blessed One put on robes in the morning, took bowl and robes approached the Brahmin Brahmaayu’s house, together with the Community of bhikkhus and sat on the prepared seats. The Brahmin Brahmaayu served and satisfied the Community of bhikkhus headed by the Blessed One with nourishing eatables and drinks with his own hands for seven days. At the end of the seven days the Blessed One went on the tour to Videha.

Soon after the Blessed One went away the Brahmin Brahmaayu passed away. Many bhikkhus approached the Blessed One, worshipped the Blessed One, sat on a side and

said. ‘Venerable sir, the Brahmin Brahmaayu passed away, where are his movements after death?’

‘Bhikkhus, the Brahmin Brahmaayu is wise, stands on his feet according to the Teaching, had no trouble, realising the Teaching. He destroyed the five lower fetters binding to the sensual world and arose spontaneously, will not proceed, from that world.

The Blessed One said those words and those bhikkhus delighted in the words of the Blessed One.

At one time the Blessed One was touring the country of Anguttaraapa with a large community of bhikkhus, about one thousand two hundred and fifty and entered a hamlet named Aapana. The matted hair ascetic Keniya heard “The good recluse Gotama, son of the Saakyas touring the country of Anguttaraapa with a large community of bhikkhus, about one thousand two hundred and fifty bhikkhus have come to the hamlet Aapana. Of him, fame has spread, he is blessed, all knowing, endowed with knowledge and conduct, well gone, knows of the worlds, is incomparable tamer of those to be tamed, Teacher of gods and men, enlightened and blessed. He preaches to the world together with its gods Maaras, Brahmaas, the community of recluses and brahmins and gods and men, that Teaching by himself known and realized. That Teaching is good at the beginning, in the middle and the end. Is full of meaning even in the letter and it explains the complete and pure holy life. It is good to see such worthy ones.”

Then the matted hair ascetic Keniya approached the Blessed One, exchanged friendly greetings and sat on a side. The Blessed One addressed the matted hair ascetic instructing, advising inciting and making his heart light. The matted hair ascetic Keniya, instructed, advised, incited and made light hearted by the Blessed One said thus:”May the Blessed One accept tomorrow’s meal from me together with the community of bhikkhus”. When this was said the Blessed One said: “O! Keniya, the community of bhikkhus is too large about one thousand two hundred and fifty, are the brahmins pleased about this. For the second time Keniya said: “O! Gotama, even if there are one thousand two hundred and fiftybhikkhus, the brahmins are pleased. May the Blessed One accept tomorrow’s meal from me together with the community of bhikkhus.” For the second time the Blessed One said:”O! keniya, there are about one thousand two hundred and fifty bhikkhus, are the brahmins pleased about this?” For the third time Keniya said: “O! Gotama, whatever the number of bhikkhus, even if, one thousand two hundred and fifty bhikkhus, the brahmins are pleased, may the Blessed One accept tomorrow’s meal from me, together with the community of bhikkhus.” The Blessed One accepted in silence.

Then Keniya the matted hair ascetic knew that the Blessed One had accepted, got up from his seat, went to his hermitage, addressed his friends and blood relations: “Good sirs, listen, I have invited the recluse Gotama for tomorrow’s meal together with the community of bhikkhus, whatever work there is to be done, do them for me.” They accepted, Keniya the matted hair ascetic’s request and some of them dug furnaces, others axed wood. Some washed vessels, placed water vessels and some arranged seats.

At that time the brahmin Sela lived in Aapana perfect in the three Vedas, learned in the rites and rituals as officiating priest, learned in the phonology and etymology of words and the fivefold history in words and grammar, and learned in tracing the marks of a Great Man. And he taught these to three hundred young men orally.

At that time Keniya the matted hair ascetic was friendly with the brahmin Sela. The brahmin Sela accompanied by the three hundred young men, walking and wandering for exercise turned towards the hermitage of the matted hair ascetic.He saw the matted hair ascetics at work in the hermitage of Keniya, some digging furnaces, others axing wood to light fire, washing vessels, placing water vessels others arranging seats and Keniya the matted hair ascetic himself arranging the circular hall. He said to Keniya. “Keniya, will there be a woman brought here, or one given away, or will there be a great sacrifice, or is Seniya Bimbisaara the king of Magadha invited for tomorrow’s meal together with his army?.” “Sela, to me there would not be, a woman brought nor given away, Seniya Bimbisaara the king of Magadha is not invited for tomorrow’s meal together with the army. Yet there is a great sacrifice for me the recluse Gotama son of the Saakyas, who has gone forth from the Saakya clan is touring Anguttaraapa with a large community of bhikkhus has come to Aapana. Of him such fame has spread, he is blessed, worthy, all knowing, endowed with knowledge and conduct, well gone, knows the worlds, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and blessed. I have invited him for tomorrow’s meal together with the community of bhikkhus.”

“Does good Keniya say enlightened “ “Good Sela, I say enlightened”. “Does, good Keniya say enlightened” “Good Sela, I say enlightened.” Then it occurred to the brahmin Sela. “ Even the sound ‘Enlightened’ is rare in the world. The sacred sayings handed down state thirty two marks of a Great Man, endowed with which there are only two courses of action for the Great Man, not another. If he leads a household life he becomes a universal monarch, a righteous king who would rule the four quarters endowed with the seven jewels. They are the jewels of the, wheel, elephant, horse, gem, woman, householder and advisor. He has more than a thousand sons, clever heroic figures who would defeat foreign armies. They would rule the country surrounded by the ocean righteously without weapons and punishments. If he leaves the household and goes forth, becomes worthy, all knowing rolls the veil away from the world..

“Good Keniya, where does the Enlightened One, worthy and all knowing live now” Keniya the matted hair ascetic stretched out his right hand and said “There! in the deep green forest”.

Then the brahmin Sela with the three hundred young men approached the Blessed One, while going he addressed the young men. “Good sirs, come with little noise raising one foot after the other. Blessed Ones are far from noise and live alone like lions. While I am talking with the recluse Gotama, do not arouse conversations among yourselves and enter when our conversation ends.”

Then the brahmin Sela approached the Blessed One, exchanged friendly greetings sat on a side, and examined the thirty two marks of a Great Man. He saw most of the marks of a Great Man, except two. Doubting whether the pudendum was encased and whether the tongue was large enough to cover the face, he was dissatisfied. Then it occurred to the Blessed One. The brahmin Sela sees most of the marks of a Great Man except two, he has doubts, as to whether the pudendum is encased and the tongue is large enough to cover

the face. Then the Blessed One performed a psychic exercise so that the brahmin Sela could see the Blessed One’s pudendum encased and the large tongue. The Blessed One pulled out his tongue and with it, touched both ear lobes, nostrils and the whole forehead, and covered up the whole face with it.

Then it occurred to the brahmin Ssla, indeed the recluse Gotama is endowed with all the thirty two marks of a Great Man, yet we do not know whether he is enlightened. I have heard it said by learned aged brahmins, that Great Men when praised disclose what they are, whether they are worthy and enlightened What if I eulogize the recluse Gotama with meaningful verses and so he eulogized the Blessed One saying

558. Brahmin, I realized what should be realized, developed what should be developed.

“Sela, the holy life is well proclaimed, is here and now and not a matter of time,

The brahmin Sela together with his following obtained the going forth, as homeless and the higher ordination in the dispensation of the Blessed One.

Keniya, the matted hair ascetic at the end of that night prepared plenty of nourishing eatables and drinks in his hermitage and informed the Blessed One: “It is time venerable sir, the food is ready.”

The Blessed One put on robes in the morning, taking bowl and robes approached the matted hair ascetic’s hermitage and sat on the prepared seats together with the community of bhikkhus. Then Keniya, the matted hair ascetic with his own hands served and satisfied the community of bhikkhus headed by the Enlightened One with the nourishing eatables and drinks. When the Blessed One had finished partaking the meal, and had put the bowl away, Keniya took a low seat, sat on a side and the Blessed One addressed the thanks giving with these verses.

The Blessed One did the thanks giving with these verses, got up from his seat and went away.

Then venerable Sela and his following, alone, withdrawn from the crowd and secluded abode diligently for dispelling. Before long, for whatever purpose sons of clansmen rightfully go forth from a household, that highest end of the holy life, he here and now knew, realized and abode. He knew, birth is destroyed, the holy life is lived to the end, what should be done, is done, there is nothing more to wish. Venerable Sela and his following became arahants. Then venerable Sela approached the Blessed One together with his following. Arranging the robe on one shoulder, clasping hands towards the Blessed One addressed the Blessed One in verses.

At one time the Blessed One was abiding in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi. At that time about five hundred Brahmins of various states had come to Saavatthi for some business and were living in Saavatthi. It occurred to those Brahmins. This recluse Gotama declares the purity of the four castes. Who is able to dispute with the recluse Gotama on these words? At that time a young man named Assalaayana lived in Saavatthi. He was young, shaven headed, sixteen years of age, had learned the three Vedas, knew, the rites and rituals as officiating priest, the phonology and etymology of words and the marks of a Great Man. Then it occurred to those Brahmins. This young man Assalaayana lives in Saavatthi, is young, shaven headed, sixteen years of age, is learned in the three Vedas, knows the rites and rituals as officiating priest. He knows the phonology and etymology of words and the marks of a Great Man. It is possible for him to dispute with the recluse Gotama, on these words. Then those Brahmins approached the young man Assalaayana and said. ‘Good Assalaayana, the recluse Gotama declares the purity of the four castes. Come, good Assalaayana, dispute with the recluse Gotama on these words. Then the young man Assalaayana said thus to those Brahmins. ‘The recluse Gotama speaks the truth, it is difficult to dispute with those speaking the truth. It is not possible that I could dispute this with him.’ For the second time the Brahmins entreated the young man Assalaayana, saying he was a wandering ascetic. He refused. For the third time the Brahmins entreated and the young man Assalaayana, saying he should not accept uncontested defeat.

When this was said, the young man Assalaayana said. ’Indeed I will not win, the good recluse Gotama, tells the truth, it is difficult to dispute with those speaking the truth. It is not possible that I could dispute this with him. Yet I will go to satisfy you good ones.’

Then the young man Assalaayana, together with a large gathering of Brahmins approached the Blessed One, exchanged friendly greetings and sat on a side. He said to the Blessed One.’Good Gotama, Brahmins say, Brahmins are from the highest caste, the others are low. Brahmins are pure, the others impure. Brahmins become pure, the others do not. Brahmins are the legitimate sons of Brahmaa, born of his mouth, born of him, with his sign and heritage. What has good Gotama to say about this?’

‘Assalaayana, among Brahmins I see a woman menstruating, bearing a womb, giving birth and giving suck. Born from a womb, do they say, Brahmins are from the highest caste, the others are low. Brahmins are pure, the others impure. Brahmins become pure, the others do not. Brahmins are the legitimate sons of Brahmaa, born of his mouth, born of him, with his sign and heritage?’

‘Whatever good Gotama says, the Brahmins think they are born, in the highest caste, the others are low. ……re …with his sign and heritage.’

‘Assalaayana, have you heard of Greece, Cambodiya, and certain other bordering states. They have only two castes, masters and slaves. One becomes a master and then a slave, and a slave becomes a master?’

‘Good one, I have heard of Greece, Cambodiya, and certain other bordering states. They have only two castes, masters and slaves. One becomes a master and then a slave, and a slave becomes a master.’

‘Asslaayana, when this is so, with what powers and convictions do the Brahmins say that they are the highest caste, the others are low. ……re …with his sign and heritage?’

‘Whatever good Gotama says, the Brahmins think, they are born, in the highest caste, the others are low. ……re …with his sign and heritage.’

‘Assalaayana, is it a warrior, an ordinary man or a slave, who destroys life, takes what is not given, misbehaves in sexuality, lies, slanders, talks roughly, talks frivolously, covets, bears an angry mind and has wrong view, that after death would be born in decrease in hell and not a Brahmin?’

‘That’s not so good Gotama. A warrior, a Brahmin, an ordinary man or a slave, who destroys life, takes what is not given, misbehaves in sexuality, lies, slanders, talks roughly, talks frivolously, covets, bears an angry mind and has wrong view, after death would be born in decrease in hell.’

‘Asslaayana, when this is so, with what powers and convictions do the Brahmins say that they are the highest caste, the others are low. ……re …with his sign and heritage?’

‘Whatever good Gotama says, the Brahmins think they are born, in the highest caste, the others are low. ……re …with his sign and heritage.’

‘Assalaayana, is it only a Brahmin, who abstains from, destroying life, taking what is not given, does not misbehave in sexuality, does not, lie, slander, talk roughly, or talk frivolously, does not covet and bear an angry mind and has right view, that after death would be born in increase in heaven and not a warrior, an ordinary man or a slave?’

‘That’s not so good Gotama. A warrior, a Brahmin, an ordinary man or a slave, who abstains from, destroying life, taking what is not given, does not misbehave in sexuality, does not, lie, slander, talk roughly, or talk frivolously, does not covet and bear an angry mind and has right view, after death would be born in increase in heaven. Good Gotama, from all four castes, those who abstain from, destroying life, taking what is not given, do not misbehave in sexuality, do not, lie, slander, talk roughly, or talk frivolously, do not covet and bear an angry mind and have right view, after death would be born in increase in heaven.’

‘Asslaayana, when this is so, with what powers convictions do the Brahmins say that they are the highest caste, the others are low. ……re …with his sign and heritage?’

‘Whatever good Gotama says, the Brahmins say they are born in the highest caste, the others are low. ……re …with his sign and heritage.’

‘Assalaayana, are only the Brahmins in this region capable, to develop the thought of loving kindness without anger and ill will, not the warriors, the ordinary class or the slaves?’

‘Good Gotama, that is not so, the warriors in this region are capable, to develop the thought of loving kindness without anger and ill will, also the brahmins, the ordinary class and the slaves. It is possible for all four castes in this region to develop the thought of loving kindness.’

‘Asslaayana, when this is so, with what powers and convictions do the Brahmins say that they are the highest caste, the others are low. ……re …with his sign and heritage?’

‘Whatever good Gotama says, the Brahmins think, they are born, in the highest caste, the others are low. ……re …with his sign and heritage.’

‘Assalaayana, do you think that only the Brahmins are able to take the brush and soap and wash their dust and dirt in the river, not the warriors, the ordinary class and the slaves?’

‘Good Gotama, that is not so, the warriors are able to take the brush and soap and wash their dust and dirt in the river, so also the brahmins, the ordinary class and the slaves. It is possible for all four castes to take the brush and soap and wash their dust and dirt in the river.’

‘Asslaayana, when this is so, with what powers and convictions do the Brahmins say that, they are the highest caste, the others are low. ……re …with his sign and heritage?’

‘Whatever good Gotama says, the Brahmins think they are born in the highest caste, the others are low. ……re …with his sign and heritage.’

‘Asslaayana, a head anointed warrior king invites hundreds of people born in various clans, such as warrior, Brahmin, the ordinary class or slaves. Whether you are born in a hall, under a sweet scented tree, under a Chandana tree, or in a lotus, take an outer cover and make a fire. Come sirs, it does not matter, whether you are born with the out castes, low castes, bamboo weavers, or chariot makers, or the cleaners. Whether born in a trough of the, dogs, pigs, the washerman, or born in some brushwood. Take an outer cover and make a fire. If fire that has the flame, colour and luster is made, could anything that is done with fire be done? Those born with the out castes, low castes, bamboo weavers, chariot makers or the cleaners, born in a trough of the dogs, pigs, the washerman, or born in a brush wood, would take an outer cover and make fire, would not that fire give the flame, colour and luster and wouldn’t whatever that should be done with the fire not be done?’

‘Good Gotama, that is not so, whatever clan it may be, warrior, Brahmin, the ordinary class or slaves. Whether born in a hall, under a sweet scented tree, under a Chandana tree, or in a lotus. If he takes an outer cover and makes a fire, it would have the flame, colour and luster and whatever that could be done with fire could be done with it. Even those born with the out castes, low castes, bamboo weavers, or chariot makers, or the cleaners, whether born in a trough of the, dogs, pigs, the washerman, or born in some brushwood, the fire they make has the flame, colour and luster and anything that is done with fire could be done with it. Good Gotama, all fire has the flame, colour and luster and it is possible to do, whatever work that has to be done with fire.’

‘Asslaayana, when this is so, with what powers and convictions do the Brahmins say that, they are the highest caste, the others are low. ……re …with his sign and heritage?’

‘Whatever good Gotama says, the Brahmins think they are born, in the highest caste, the others are low. ……re …with his sign and heritage.’

‘Assalaayana, a warrior prince lives with a Brahmin maiden, to them a son is born. Is that son born of the warrior prince and Brahmin maiden, according to the father, known a ‘warrior’ or according to the mother known a ‘brahmin?’

‘Good Gotama, that son born of the warrior prince and the Brahmin maiden, according to the father should be known a ‘warrior’ and according to the mother a ‘brahmin.’ ‘Assalaayana, a brahmin prince lives with a warrior maiden, to them a son is born. Is that son born of the brahmin prince and warrior maiden, according to the father known a ‘brahmin’ or according to the mother known a ‘warrior?’

‘Good Gotama, that son born of the Brahmin prince and the warrior maiden, according to the father should be known a ‘brahmin’ and according to the mother a ‘warrior.’

Assalaayana, to a mare and donkey a mule is born, according to the mother should it be known a ‘horse’ or according to the father should it be known a ‘donkey’?’

‘Good Gotama, it’s from a thoroughbred that a pony is born. Now I see the difference, in the earlier examples I did not see any difference.’

‘Assalaayana, there are two young men brothers, sons of the same mother, one is a brahmanic scholar, come of age, the other neither a scholar nor come of age. Of them which one do the Brahmins first attend with faith, with milk rice, with the sacrificial cake, or with hospitality?’

‘Good Gotama, the Brahmins would first attend on the brahmanic scholar who has come of age, with faith, with milk rice, the sacrificial cake, with hospitality. Will there be much merit making offerings to the non-scholar not come of age?’

‘Assalaayana, there are two young men brothers, sons of the same mother, one is a brahmanic scholar, come of age, unvirtuous and evil. The other neither a scholar nor come of age virtuous and with good conduct. Of them which one do the Brahmins first attend with faith, with milk rice, with the sacrificial cake, or with hospitality?’

‘Good Gotama, the Brahmins would first attend on the non-scholar, who has not come of age, who is virtuous and with good conduct, with faith, with milk rice, with the sacrificial cake, with hospitality. How could there be much merit making offerings to the unvirtuous evil ones?’

‘Assalaayana, first you came with the purity of the Brahmins, then came with the brahmanic scriptures. Now you have turned away from the purity of the four castes, as I have shown it to you.’

When this was said the young man Assalaayana, became silent, confused, the body drooping, and the face turned down. He sat down not knowing what to say.

Then the Blessed One knew that the young man Assalaayana had become silent with confusion, body drooping, and the face down, told him thus. ’Assalaayana, in the past seven Brahmin sages lived in the forest in huts made of leaves. When they were conversing this evil view arose to them. Brahmins are of high caste, all other castes are low..Brahmins are pure, the others impure. Brahmins become pure, the others do not. Brahmins are the legitimate sons of Brahmaa, born of his mouth, born of him, with his sign and heritage. Then the heavenly sage Asita, shaved his head and beard, robed himself in brown clothes, dressed in a hardy pair of sandles, taking a golden pole, appeared in front of the huts of leaves. There, walking up and down, said. ‘Where have these Brahmin sages gone? Where have these Brahmin sages gone?’ Then it occurred to the Brahmin sages. ‘Why is it said, where have these brahmin sages gone?’ when the seven Brahmin sages are walking mindfully like bulls tied to a threshing pole. They thought we will curse him and cursed Outcast, go to ashes’ When the sages cursed him, the heavenly sage Asita became more and more attractive and pleasant to look at. Then it occurred to the seven Brahmin sages, our austerities are useless, our holy life is fruitless. Earlier when we cursed, Outcast, go to ashes’ at once it became ashes, here he becomes more and more attractive and pleasant to look at.

‘If the austerities of the good sirs is not delusion and if the holy life is not fruitless, sirs dispel the curse put on me. If there is a curse on you I will dispel that.’

‘Then Assalaayana, the seven sages approached the heavenly sage Asita to worship him.

‘The heavenly sage Asita, said thus to the seven sages. ‘I heard, the seven Brahmin sages living in the forest in huts made of leaves. When you were conversing did this evil view arise to you? Brahmins think, Brahmins, are born, in the highest caste, all others are low. Brahmins are pure, the others impure. Brahmins become pure, the others do not. Brahmins are the legitimate sons of Brahmaa, born of his mouth, born of him, with his sign and heritage. Didn’t it?

‘Good sirs, do you know whether the mother that gave you birth is of Brahmin caste and not otherwise?’

‘Do you know, whether your mother’s mother as far as the seventh generation, were from the Brahmin caste and not otherwise?’

‘Good sirs, do you know whether the father that gave you birth is of Brahmin caste and not otherwise?’

‘Do you know, whether your father’s father as far as the seventh generation, were from the Brahmin caste and not otherwise?’

‘Good sir, we know, how the descent is to the womb. The mother and father come together, it becomes the season of the mother, the being, to be born attends. When these three coincide, there is a descent into the womb.’

‘Do you know, whether, the being who attended is a warrior, a Brahmin, an ordinary person or a slave?’

‘Good one, we do not know, whether the being who attended was a warrior, a Brahmin, an ordinary person or a slave.’
‘When that is so, do you know, what you have become?’

‘Assalaayana, the seven Brahmin sages, questioned, studied together, and asked for reasons on their view about the purity of birth, could not explain. Here you, questioned by me, we studying together and I asking for reasons about the purity of birth you could not explain. Didn’t you gain even a spoonful from your teacher?’

When this was said the young man Assalaayana said. ‘Now I understand good Gotama. I’m a lay disciple who has taken refuge from good Gotama from today until life lasts.’

At one time venerable Udena was dwelling in Khemiya’s mango orchard in Benares. At that time the Brahmin Go.tamukha had arrived in Benares for some purpose. While walking and wandering for exercise came to the mango orchard of Khemiya and saw venerable Udena walking mindfully in the mango orchard and approached him. The Brahmin Go.tamukha exchanged friendly greetings with venerable Udena and while walking beside him said ‘Good recluse, I think there is no rightful going forth, a one with a vision for ending, ‘being’, or a teaching like that.’

When this was said, venerable Udena, stepped out of the chankamana went to his dwelling and sat on the arranged seat. The Brahmin too stopped his exercises, followed venerable Udena, entered his dwelling and stood on a side. Brahmin, there are seats, if you wish, sit.’

‘Until venerable Udena took a seat, we would not sit, not that I thought, I will not take a seat without being offered?’

The Brahmin Go.tamukha took a low seat and sat on a side and said.’ Good recluse, I think there is no rightful going forth, a one with a vision for ending ‘being’, or a teaching like that.’

‘Brahmin, if you give me permission to rebuke you, when rebuke is necessary and when anything is not clear, if you question me further. We will have a conversation on this.’

‘Good Udena, I grant permission to rebuke me when rebuke is necessary and when anything is not clear I will question, venerable Udena what is the meaning of this. There will be a conversation between us on this.’

‘Brahmin, four kinds of persons are evident in the world. What are the four? A certain person tortures his self yoked to it. Another tortures others yoked to it. Another tortures his self and others yoked to it. Another does not torture his self or others, is satisfied, extinguished, cooled and abides in pleasantness like Brahmaa. Brahmin, of these four which one pleases you?’

‘Good Udena, I’m not pleased with him who tortures his self yoked to it, nor with him who tortures others yoked to it. I’m not pleased with him who tortures his self and others yoked to it. I’m pleased with the person who does not torture his self or others, is satisfied, extinguished, cooled and abides in pleasantness like Brahmaa.’

‘Good Udena, this person who tortures his self, is yoked to torturing his self, which desires pleasantness and loathes unpleasantness. Therefore I’m not pleased with this person. This person who tortures others, is yoked to torturing others, who desire pleasantness and loathe unpleasantness. Therefore I’m not pleased with this person. This person who tortures his self and others, is yoked to torturing his self and others that desire pleasantness and loathe unpleasantness. Therefore I’m not pleased with this person. The person who does not torture his self and others, is unyoked, satisfied, extinguished, cooled and abides in pleasantness like Brahmaa. Therefore I’m pleased with this person.’

‘Brahmin, there are two gatherings. What are the two? One gathering is attached to jewels, ear -rings, sons wives, slaves male and female, fields, wealth and gold and are in search of them. The other gathering is not attached to jewels, ear- rings, sons, wives, slaves male and female, fields, wealth and gold. Giving up these, they go forth, homeless. Brahmin, this person does not torture his self and others, is unyoked, satisfied, extinguished, cooled and abides in pleasantness like Brahmaa, here and now. In which kind of gathering do you see this person much? Is it in the gathering that is attached to, and is in search of, jewels, ear rings sons wives slaves male and female, fields, wealth and gold. Or else in the gathering that is not attached to jewels, ear rings, sons wives, slaves, male and female, fields, wealth and gold, has given up these and has gone forth?’

‘Good Udena, this person who does not torture his self and others, is unyoked, satisfied, extinguished, cooled and abides in pleasantness like Brahmaa, I see in the gathering not attached to jewels, ear rings, sons, wives, slaves male and female, fields, wealth and gold has given up these and gone forth.’

‘Brahmin, we know you saying these words.’ Good recluse, I think there is no rightful going forth, a one with a vision for ending, ‘being’, or a teaching like that.’

‘Good Udena, indeed those words were spoken carelessly. It now occurs to me, there is a rightful going forth. I believe good Udena is one of them. May those four persons mentioned in short be explained to me in detail.’

Then venerable Udena said. ‘Brahmin, a certain one tortures himself, yoked to it. He goes naked, without manners licks the hand, does not accept a greeting or a tarrying. Does not accept what is brought or specially prepared. Does not endure an invitation. Does not accept, from the rim of a pot, when a goat is about the place, across a stick or broom. Does not accept from, two partaking food, a woman bearing child, a woman giving suck, one gone with a man, a defiled woman. Does not accept fish, meat, intoxicating drinks and brewed drinks.

Partakes one morsel from one house, two morsels from two houses, up to seven morsels from seven houses. Is supported on food given by, one woman, two women, up to seven women. Is supported on food given by, one man, two men up to seven men. Is fed in turns like this, for half a month. Eats vegetables and millets, raw rice, Dadulla rice, water plants, husked rice powder, rice foam, flour of oil seeds, grass, cow dung, forest roots and fruits, or is supported on what falls on the way. Wears hemp clothes, coarse clothes, miserable garments, rag clothes, bark clothes, skin clothes, strips of skin, grass clothes, bark clothes, clothes made of planks and of hair, tails and the wings of owls. Is yoked to pulling out hairs of head and beard. Is yoked to standing, rejecting seats Is yoked to sitting or lying on a bed of thorns. Is yoked to descending into water, up to three times by night. Thus he practises various kinds of torture for the body. Bhikkhus, this person tortures himself yoked to it.*1).

Bhikkhus, which person tortures others yoked to it? Bhikkhus, here a certain person is a killer of pigs, goats, birds, a hunter of wild animals, a fisherman, a robber, a highway robber, one who keeps a prison, or engaged in any other vicious activity. This person tortures others yoked to it..

Bhikkhus, who tortures his self and others, yoked to it? A certain king or the head anointed king of warrior, or brahmin or householder clan, builds a new assembly hall. Shaving head and beard, and putting on a rough garment, smears his body with ghee and oil. Pricking the horn of a deer on his rear parts and enters the assembly hall, with the queen consort and the brahmin adviser. Within the enclosure, on some greenery he lies down. From a certain young cow, milk is drawn from one nipple to support the king, from the second to support the queen, from the third to support the adviser with the milk from the fourth nipple the sacrificial cake is cooked. With the remaining milk the calf is fed. Then he orders, the people kill so many bulls for the sacrifice, so many cows, so many goats, so many sheep. He orders cut so many trees for the sacrificial post, and clear so much space for the sacrifice. The slaves, servants, and messengers are frightened with a stick and made to do the necessary work. Bhikkhus, this one torments himself, and others yoked to it.

Bhikkhus, who does not torture his self or others, is unyoked? Bhikkhus, the Thus Gone One is born in the world, perfect, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and blessed. He proclaims to this world of gods and men, together with its Maaras, Brahmaas, the community of recluses, brahmins, gods and men, that Teaching. Which is good at the beginning, in the middle and the end, full of meanings even in the letters declaring the complete and pure holy life. A householder, or the son of a householder or one born into some clan hears the Teaching and gains faith in the Thus Gone One. With that gain of faith he reflects. The household life is full of difficulties. It is a path of defilements. Going forth, homeless, is like open space. Living in a household it is not easy to lead a holy life complete and pure without being defiled. Shaving head and beard, putting on yellow clothes, why shouldn’t I go forth as a homeless? At some suitable time he gives up a little wealth or a large mass of wealth, either leaving behind a small circle of friends, or a large circle of friends shaving head and beard and donning yellow clothes, goes forth as a homeless.

Gone forth he becomes a trainer in the life of a bhikkhu. He gives up hurting living things, throwing away stick and weapon ashamed he abides arousing compassion for all beings. Abstaining from taking what is not given, desires the given, making his mind pure, without theft he abides. Abstains from low sexual intercourse leads the holy life. Abstaining from telling lies becomes reliable and trustworthy and abides without a dispute with the world. Gives up slandering. Hearing it here does not say it elsewhere, to split these. Hearing elsewhere does not say it here to split those, Thus he unites the split, promotes unity. Fond of unity talks words to unite. Gives up rough talk, saying words pleasing to the ears. Words that go straight to the heart of all. Abstains from frivolous talk saying appropriate, truthful and meaningful words, in accordance with the Teaching and Discipline, words that could be treasured.

Abstains from destroying seed groups and vegetable groups. Partaking one meal a day, abstains from food at night and at untimely hours. Abstains from dance, singing, music, decorations, flowers and scents, ointments and adornments. Abstains from high and stately beds. Abstains from accepting gold and silver, uncooked rice and uncooked flesh,. Abstains from accepting women and girls, slaves, men or women. Abstains from accepting goats and cows, fowl and pigs, elephants, cattle, horses and mares.

Abstains from accepting fields and wealth, and doing the work of a messenger. Abstains from buying and selling and unfair ways of weighing and measuring. Abstains from cutting severing, destroying and highway robbery, and wrong ways of gaining food.

Seeing a form with the eye, does not take the sign or the elements .To one abiding with the mental faculty of the eye uncontrolled, demerit of covetousness and displeasure may trickle. He abides protecting the mental faculty of the eye. Hearing a sound with the ear, Cognizing a smell with the nose, Tasting tastes, Cognizing touches with the body, Cognizing an idea with the mind, does not take the sign or the element. To him abiding with the mental faculty of the mind not controlled, demerit of covetousness and displeasure may trickle. He abides protecting the mental faculty of the mind. Endowed with the noble ones’ control of the mental faculties, he experiences the untouched pleasure of the mental faculties. Going forward or returning he is aware. Looking on, or looking aside is aware. Bending or stretching is aware. Bearing the bowl and three robes is aware. Tasting, drinking, eating and enjoying is aware. Going, standing, sitting, lying, if awake, and keeping silence he is aware.

Endowed, with the mass of virtues, the control of the mental faculties, right mindfulness of the noble ones, he abides in a secluded dwelling, such as a forest, the root of a tree, a mountain grotto a cave, a charnel ground, a jungle forest, an open space, or a heap of straw. After the meal and returning from the alms round, he sits legs crossed, the body placed straight and mindfulness established in front.

Dispelling covetousness for the world he abides freeing the mind. Dispelling anger he abides with a mind free of anger, compassionate to all born. Dispelling sloth and torpor he abides, aware of a perception of light, mindful of cleaning sloth and torpor. Dispelling restlessness and worry he abides with a mind internally appeased, cleaning the mind of restlessness and worry. Abides with doubts dispelled of merit that should be, and should not be done.

The bhikkhu dispelling the five hindrances of the mind, and wisely making the minor defilements weak, secludes the mind from sensual thoughts and demerit. With thoughts and thought processes and with joy and pleasantness, born of seclusion he abides in the first jhaana..

Again the bhikkhu overcoming thoughts and thought processes, the mind internally appeased, in a single point, with joy and pleasantness born of concentration abides in the second jhaana.

Again, the bhikkhu with equanimity to joy and detachment and aware of experiencing pleasantness, with the body too, abides in the third jhaana. The noble ones say this is abiding in pleasantness, mindful of equanimity.

Again, the bhikkhu, dispelling pleasantness and unpleasantness and earlier having dispelled pleasure and displeasure, with mindfulness purified with equanimity abides in the fourth jhaana.

When the mind is concentrated, pure, free from minor defilements, malleable workable not disturbed, he directs the mind for the knowledge of previous births. Recollects the manifold previous births, one birth, two births, three, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, innumerable forward cycles of births, innumerable backward cycles of births, innumerable forward and backward cycles of births. There I was born of such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings, with such a life span. Disappearing from there was born there with such name, clan, arrangements, supports, experiencing such pleasant and unpleasant feelings, in such a life span. Disappearing from there, is born here. Thus with all modes and all details manifold previous births are recollected.

When the mind is concentrated, pure, free from minor defilements malleable workable not disturbed, he directs the mind for knowledge of the disappearing and appearing of beings. With the heavenly eye purified beyond human, he sees beings. Disappearing and appearing un -exalted and exalted, beautiful and ugly, arising in good and bad states according to their actions. These good beings misbehaving by body, speech and mind, blamed noble ones, had the wrong view of actions, after death are born in loss, in decrease, in hell. As for these good beings, well behaved in body speech and mind not blaming noble ones, with the right view of actions after death are born in heaven. Thus with the heavenly eye purified beyond human he sees beings disappearing and appearing.

When the mind is concentrated, pure, free from minor defilements, malleable workable not disturbed, he directs the mind for the destruction of desires. He knows this is unpleasant, this its arising, this its cessation, and this is the path to the cessation

of unpleasantness as it really is. Knows these are desires, this, their rising, this, their cessation and this, the path to their cessation as it really is. His mind that knows and sees thus, is released from sensual desires, from desires ‘to be’ and from ignorant desires. When released, he knows, I’m released, birth is destroyed, the holy life is lived, what should be done is done. There’s nothing more to wish.

Bhikkhus, this person doesn’t torture his self or others is unyoked, is appeased here and now, extinguished, cooled, and he abides pleasantly like Brahma.

Then the Brahmin Go.tamukha said. ‘Good sir, Udena, now I understand, it is like something overturned is reinstalled. Something covered is made manifest. It is like the path was shown to someone who had lost his way and it is like lighting a lamp for the darkness for those who have the sight to see forms. In various ways good Udena explained the Teaching. Now I take refuge in good sir Udena, in the Teaching and the Community of bhikkhus.’

‘Good Udena, where does good Gotama, perfect and rightfully enlightened live at present?’

‘Brahmin, the Blessed One, perfect and rightfully enlightened has attained final extinction now.’

‘Good Udena, if I know that good Gotama, perfect and rightfully enlightened lives seven miles from here I go to see him. If I know that he lives seventy miles, even one hundred forty miles, even two hundred and ten miles, even two hundred eighty miles, even three hundred and fifty miles, even seven hundred miles from here, I go to see him. Since he has finally passed away I take refuge in that good Gotama, in the Teaching and the Community of bhikkhus. May I be remembered as a lay disciple from today until my life lasts. The king of Anga offers me two packets of food daily, I offer one to good Udena.’

‘Brahmin, it is not suitable that we should accept sterling gold and coins.’

‘Brahmin, if you desire to get a dwelling made for me, instead get an assembly hall done for the bhikkhus of Paataliiputta’

‘I’m very much pleased with these words of good Udena, on account of that I will provide morsels for the bhikkhus daily and will also get the assembly hall done.’

Then the Brahmin Go.tamukha for the provision of morsel food for the present and the future, made an assembly hall in Paataliiputta. Now it is known as Go.tamukhii.

At one time the Blessed One touring Kosala, with a large community of bhikkhus, came to the Brahmin village Opasaada. The Blessed One abode in the sporting Saala forest to the north of Opasaada. At that time the Brahmin Cankii lived in Opasaada, endowed with seven marks of a Great Man. He was supplied grass, firewood, water and grains, by king Pasenadi of Kosala as royal gifts. The Brahmin householders of Opasaada heard. The good recluse Gotama, gone forth homeless, from the clan of the Sakyas is touring the Kosala country with a large community of bhikkhus, has arrived in Opasaada. This fame has spread of that good Gotama. He is blessed, perfect and rightfully enlightened, endowed with knowledge and conduct, gone well, knows the worlds, is the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and blessed. He teaches this world of gods and men, together with its Maaras Brahmaas, recluses and Brahmins, a Teaching, by himself known and realized. That Teaching is good at the beginning, in the middle and in the end, with meanings even in the letters. That Teaching proclaims the complete and pure holy life. It is good to see such perfect ones.

The Brahmin householders, left Opasaada, and gathering and increasing in numbers went towards the sporting Saala forest to the north of Opasaada. At this time the Brahmin Cankii, was sleeping in the day, in his chamber, on the upper storey of his house. Then he saw the Brahmin householders of Opasaada going north towards the sporting Saala forest, in large numbers. He addressed his servant. ‘Friend, why are the Brahmin householders of Opasaada going north towards the sporting Saala forest?’

‘Good sir Cankii, the recluse Gotama, gone forth homeless, from the clan of the Sakyas is touring the Kosala country with a large community of bhikkhus, has arrived in Opasaada. This fame has spread of that good Gotama. He is blessed, perfect and rightfully enlightened, endowed with knowledge and conduct, gone well, knows the worlds, is the incomparable tamer of those to be tamed, is teacher of gods and men, enlightened and blessed. He teaches this world of gods and men, together with its Maaras Brahmaas, recluses and Brahmins, a Teaching, by himself known and realized. That Teaching is good at the beginning, in the middle and in the end, with meanings even in the letters. That Teaching proclaims the complete and pure holy life. It is good to see such perfect ones.’

‘Then friend, approach those Brahmin householders of Opasaada and tell. The Brahmin Cankii says, good sirs go, the Brahmin Cankii too will approach to see the Blessed One’

The servant agreed, approached those Brahmin householders of Opasaada and said.’The good Brahmin Cankii says, good sirs go. Brahmin Cankii too will approach to see the Blessed One.’

At that time about five hundred Brahmins from various states were residing in Opasaada come there for some purpose. They heard, that the Brahmin Cankii was going to see the recluse Gotama and approached the Brahmin Cankii. They asked. ‘Is it true that good Canakii is going to see the recluse Gotama?’

‘It is not suitable that good Canakii should approach to see the recluse Gotama, it is suitable that the recluse Gotama should approach to see good Cankii. Good Cankii is pure of birth on both the mother’s and the father’s side. The purity, is without blame about birth, as far back as the seventh fore father. Therefore it is not suitable that good Cankii should approach the recluse Gotama, but the recluse Gotama should approach good Cankii. Good Cankii has great wealth, is learned in the three Vedas, and the rites and rituals as officiating priest. Knows the phonology and etymology of words. Is learned in the marks of a Great Man. Good Cankii is pleasant to look at, has a beautiful skin complexion, talks politely, has nothing inferior in his appearance. Good Cankii is virtuous and well developed in them. Speaks politely, distinctly, words full of meaning. Good Cankii is a teacher of many, teaches three hundred young men orally. King Pasenadi of Kosala reveres good Cankii. The Brahmin Pokkarasaati reveres good Cankii. The Brahmin Cankii lives in Opasaada, endowed with seven marks of a Great Man. He is supplied grass, firewood, water and grains, by king Pasenadi of Kosala as royal gifts. Therefore it is not suitable that good Canakii should approach to see the Blessed One, it is suitable that the recluse Gotama should approach to see good Cankii.

‘Then good sirs, listen to what I have to say about good Gotama, why I should approach the recluse Gotama and not that the recluse Gotama should approach me. The good recluse Gotama, is pure of birth on both the mother’s and the father’s side. The purity, is without blame about birth, as far back as the seventh fore father. Therefore it is not suitable that the good recluse Gotama should approach me, but I should approach the good recluse Gotama. The recluse Gotama gave up much sterling gold, treasures hidden and open and went forth homeless. When young, even in the prime of youth, with dark black hair, when his mother and father were crying with tearing eyes, he shaved head and beard and went forth. The recluse Gotama is pleasant to look at, has a beautiful skin complexion, talks politely, there is nothing inferior in his appearance. The good recluse Gotama, is endowed with the noble one’s virtues, speaks politely, distinctly wise words full of meaning. The recluse Gotama is the teacher of, the teachers of many. He has destroyed greed for sensuality and is firm in his decision. The recluse Gotama tells of the results of actions, and is honoured, for not doing evil by the wise. The good recluse Gotama went forth from an honoured, wealthy clan with many resources. Many come from external countries and states to get questions answered by the good recluse Gotama. Thousands of deities have taken refuge in good Gotama until the end of their lives. This fame has spread about good Gotama. That Blessed One is perfect, rightfully enlightened, endowed with knowledge and conduct, gone well, the incomparable tamer of those to be tamed, is teacher of gods and men, enlightened and blessed. The recluse Gotama is complete with the two and thirty marks of a Great Man. The king of Magadha Seniya Bimbisara together with his wife and children has taken refuge in the good recluse Gotama until life lasts. King Pasenadi of Kosala together with his wife and children has taken refuge in the good recluse Gotama. The Brahmin Pokkarasaati together with his wife and children has taken refuge in the good recluse Gotama. The recluse Gotama has arrived in Opasaada and abides in the sporting Saala forest in the north of Opasaada. Whoever comes to our villages and fields are our guests. We should look after our guests revere and honour them. On account of these things it is not suitable that the recluse Gotama should approach to see me and it is suitable I should approach the recluse Gotama. These are not all the good qualities of good Gotama, there is much more untold. Taking into account even one of these, it is not proper that the recluse Gotama should approach me, but I should approach the recluse Gotama. Therefore let us all approach the recluse Gotama.

The Brahmin Cankii, with a large gathering of Brahmins approached the Blessed One, exchanged friendly greetings and sat on a side. At that time some elderly Brahmins were exchanging friendly greetings with the Blessed One. A young man named Kaapa.thika, about sixteen years of age, with shaven head, learned in the three Vedas was seated in that gathering. He had learned the phonology and etymology of words, was learned in the marks of a Great Man. He interrupted the Blessed One when exchanging friendly greetings with the elderly Brahmins. The Blessed One said. ’Venerable Bhaaravdaaja do not interrupt when we are talking with the elderly Brahmins. When this conversation comes to an end. You should talk,’ The Brahmin Cankii said. ‘Good Gotama do not blame the young man Kaapa.thika. He speaks well, is wise and young and he could dispute with good Gotama on these words.’ Then it occurred to the Blessed One. Indeed, there will be a discussion with the young man Kaapa.thika on the three Vedas, that he is honoured so much by the Brahmins.’ It occurred to the young man Kaapa.thika, when the recluse Gotama’s eyes meet with mine, I will, ask my question. The Blessed One knowing the thought and thought processes of the young man directed his eyes to Kaapa.thika. It occurred to young Kaapa.thika, my eyes have met with those of the recluse Gotama, what if I ask the question. He said. ‘Good Gotama, the Brahmins believe the ancient sayings handed down through hearsay and by authority is the truth, all else is not the truth. What has good Gotama to say about it?’

‘Bharadvaaja, is there a single Brahmin, who says, I know this. I see this. This only is the truth, all else is false?’

‘Bharadvaaja, is there a single teacher, or a teacher’s teacher up to the seventh generation, who says. I know this. I see this. This only is the truth, all else is false.’

‘Bharadvaaja, did a single sage of the Brahmins, in the past like Atthaka Vaamaka, Vaamadeva, Vessamitta, Yamataggi, Angiirasa, Bharadvaaja, Vaasettha, Kassapa and Bhagu who made and protected the ancient sayings like the Brahmins who protect reciting the verses, over and over again now, say I know this. I see this. This only is the truth, all else is false.’

‘Bharadvaaja, a single Brahmin, among the Brahmins did not say. I know this. I see this. This, is the truth, all else is false. A single teacher, or a teacher’s teacher up to the seventh generation did not say. I know this. I see this. This, only is the truth, all else is false. A single sage of the Brahmins, in the past like Atthaka Vaamaka, Vaamadeva, Vessamitta, Yamataggi, Angiirasa, Bharadvaaja, Vaasettha, Kassapa and Bhagu who made and protected the ancient sayings like the Brahmins who protect reciting the verses, over and over again now, did not say I know this. I see this. This, only is the truth, all else is false. Bharadvaaja, it is like a line of blind men holding hands. The first does not see, the middle one does not see and the last one does not see. When this is so, the words of the Brahmins are similar to the words of a line of blind men. Bharadvaaja, isn’t this faith not well established?

‘Good Gotama, the Brahmins associate it, on not only faith but, also hearsay.’

‘Bharadvaaja, earlier your dispute was on faith, now it is on hearsay. These five things have twofold results here and now. What are the five? They are faith, liking, hearsay, careful thinking and forbearance with view. These five things are with twofold results here and now. Bharadvaaja, there is good faith, it becomes useless, not true, changes. Again there is much liking, it becomes useless, not true, changes. There is hearsay, which becomes useless, not true, changes. There is very careful thinking too, which becomes useless, not true, changes. Also there is forbearance with view, which becomes useless, not true, changes. It is not suitable for a wise man who protects the truth to take a one sided view and say, this only is the truth, all else is not the truth.’

‘Good Gotama, how is the truth protected? I ask good Gotama, how is the truth protected?’

‘Bharadvaaja, to a man there comes faith, this is my faith, he protects those words truthfully. On account of that he does not take a superficial view and say, this only is the truth, all else is not true. This is only protecting the truth and not realising the truth. Bharadvaaja, to a man there comes a liking, this is my liking, he protects those words truthfully. On account of that he does not take a superficial view and say, this only is the truth, all else is not true. This is only protecting the truth and not realising the truth.. Bharadvaaja, to a man there is hearsay, this is my hearsay, he protects those words truthfully. On account of that he does not take a superficial view and say, this only is the truth, all else is not true. This is only protecting the truth and not realising the truth.. Bharadvaaja, to a man there comes careful thinking, this is my careful thinking, he protects those words truthfully. On account of that he does not take a superficial view and say, this only is the truth, all else is not true. This is only protecting the truth and not realising the truth. Bharadvaaja, to a man there comes forbearance with views, this is my view, he protects those words truthfully. On account of that he does not take a superficial view and say, this only is the truth, all else is not true. This is only protecting the truth and not realising the truth.’.

‘Good Gotama, the truth is protected with this much. Now we see the protection of the truth. How is the truth realised? I ask the realization of the truth from good Gotama.’

‘Bharadvaaja, a bhikkhu lives supported on a certain village or hamlet. A householder or the son of a householder approaches this venerable one to examine him to see whether he has greedy, angry or deluded thoughts. He examines, is this venerable one with such greedy thoughts, overcome by them, not knowing would say I know, not seeing would say I saw, or would teach others, in such a way for their ill doing for a long time. Then he knows, this venerable one does not have such greedy thoughts, overcome by them, not knowing would say I know, not seeing would say I saw, or would teach others, in such a way for their ill doing for a long time. This venerable one’s bodily and verbal behaviour are those of a not greedy one. If this venerable one teaches something, it is deep, difficult to understand, exalted, beyond logic, clever, should be experienced by the wise, this cannot be done by a greedy one. When examining he sees the venerable one is pure, has no greedy thoughts and examines him further.

Is this venerable one with such angry thoughts, overcome by them, not knowing would say I know, not seeing would say I saw, or would teach others, in such a way for their ill doing for a long time. Then he knows, this venerable one does not have such angry thoughts, overcome by them, not knowing would say I know, not seeing would say I saw, or would teach others, in such a way for their ill doing for a long time. This venerable one’s bodily and verbal behaviour are those of one not angry. If this venerable one teaches something, it is deep, difficult to understand, exalted, beyond logic, clever, should be experienced by the wise, this cannot be done by one who is angry. When examining he sees the venerable one is pure, has no angry thoughts and examines him further.

Is this venerable one with such deluded thoughts, overcome by them, not knowing would say I know, not seeing would say I saw, or would teach others, in such a way for their ill doing for a long time. Then he knows, this venerable one does not have such deluded thoughts, overcome by them, not knowing would say I know, not seeing would say I saw, or would teach others, in such a way for their ill doing for a long time. This venerable one’s bodily and verbal behaviour are those of one not deluded. If this venerable one teaches something, it is deep, difficult to understand, exalted, beyond logic, clever, should be experienced by the wise, this cannot be done by one who is deluded. When examining he sees the venerable one is pure, not deluded. Thus faith gets established in him, with faith he approaches to associate. When associating he lends ear to listen to the Teaching and to bear it in his mind. When the Teaching is borne in the mind it is examined. When examining the meanings, he speculates patiently and an interest is born. With bon interest he struggles to weigh facts. Weighing makes the fourfold endeavour to realise the highest truth. Then realises the highest truth even with the body, also sees it with penetrating wisdom. Bharadvaaja, with this much the truth is realised. I declare this as the realising of the truth.’

‘Good Gotama, now, I know the realising of the truth. How is this attained? Good Gotama, teach me that attainment and realization.’

‘Bharadvaaja, practising, developing and making much of those same things lead to the realization of the truth. I declare that the realization of the truth is this much.’

‘Good Gotama, now I know the realising of the truth. What things are of much help for realising the truth?’

‘Bharadvaaja, the fourfold endeavour is of much help for the realisation of the truth. If not for the fourfold endeavour, the realisation of the truth is not. Therefore the fourfold endeavour is of much help for the realisation of the truth.’

‘Bharadvaaja, weighing*1 is of much help for the fourfold endeavour. Without the weighing there is no fourfold effort, therefore weighing is of much help for the fourfold endeavour.’

Bharadvaaja, struggling*2 is of much help for weighing. Without that struggle there is no weighing, therefore that struggle is of much help for weighing’

‘Bharadvaaja, interest, is of much help for struggling. Without that interest, there is no struggle, therefore that interest is of much help for struggling.’

‘Bharadvaaja, rightful speculation*3, is of much help for interest.. Without the rightful speculating mind, there is no interest, therefore the rightful speculative mind is of much help for interest.’

‘Bharadvaaja, examining the meanings in the Teaching, is of much help for a rightful speculative mind. Without that examining of meanings in the Teaching, there is no rightful speculation, therefore examining meanings in the Teaching is of much help for a speculative mind.’

‘Good Gotama, for examining meanings in the Teaching, what thing is of much help?

‘Bharadvaaja, bearing the Teaching in the mind, is of much help for examining meanings in the Teaching. Without bearing the Teaching in mind, there is no examination of meanings, therefore bearing the Teaching in mind is of much help for examining meanings in the Teaching.’

‘Good Gotama, for bearing the Teaching in the mind, what thing is of much help?

‘Bharadvaaja, listening to the Teaching, is of much help for bearing the Teaching in the mind. Without listening to the Teaching, there is no bearing of the Teaching, therefore listening to the Teaching, is of much help for bearing the Teaching in the mind.’

‘Bharadvaaja, lending ear, is of much help for listening to the Teaching. Without lending ear there is no listening to the Teaching, therefore, lending ear, is of much help for listening to the Teaching.’

‘Bharadvaaja, associating, is of much help for lending ear. Without association there is no lending ears, therefore associating is of much help for lending ear.’

‘Bharadvaaja, approaching, is of much help for associating Without an approach there is no association, therefore approaching is of much help for associating..’

‘Bharadvaaja, faith, is of much help for approaching Without faith there is no approaching, therefore faith is of much help for approaching..’

‘I asked good Gotama, how the truth is protected. Good Gotama explained it to me, I like that explanation, I’m pleased with it. I asked good Gotama, how the truth is realised.Good Gotama explained it to me, I like that explanation, I’m pleased with it. I asked good Gotama, how the realisation of the truth is attained. Good Gotama explained it to me, I like that explanation, I’m pleased with it I asked good Gotama, what things are of much help for realisation of the truth. Good Gotama explained them to me, I like that explanation, I’m pleased with it. Whatever questions I asked, were explained to me. I like that explanation. I’m pleased with it. Good Gotama, earlier I thought, who are these shaveling menial recluses, the offerings of the feet of our kinsman. Do they know the Teaching? Good Gotama has aroused in me, love for the recluses, now I appreciate them and honour them. Good Gotama now I understand. – May I be remembered as a lay disciple who has taken refuge in good Gotama from today until life lasts.’.

Notes. 1 Weighing is of much help for the fourfold endeavour. ’padhaanassa kho bharadvaaja tulanaa bahukaaraa’ The fourfold endeavours are pushing the mind forward earnestly, to dispel arisen demerit to promote non arising of not arisen demerit To promote the arising of not arisen merit and to see the development and completion of arisen merit. For this kind of mental work to happen, we should mentally weigh our activities by body speech and mind. We should be aware of the activities at the six doors of mental contact.

2. Struggling is of much help for weighing. ‘Tulanaaya kho bharadvaaja ussaaho bahukaaro hoti’ This is a mental struggle. It consists of thinking and pondering to sort out the correct and comes to be right thinking.

3.Right speculation is of much help for interest.’Chandassa kho Bharadvaaja dhammanijjhaanakhanti bahukaaraa’. Right speculation falls to the category of right thinking. So this is falling to the Noble Eightfold path, with right view at the foremost.

At one time the Blessed One was living in the monastery offered by Anaathapindika in Jet’s grove in Saavatthi. The Brahmin Esukaari approached the Blessed One, exchanged friendly greetings and sat on a side. The Brahmin Esukaari said to the Blessed One.’Good Gotama, the Brahmins appoint services to the Brahmins, warriors, the ordinary people and the low caste. Good Gotama the Brahmins appoint services to the Brahmins thus. A Brahmin should attend on a Brahmin, or a warrior should attend on a Brahmin, or an ordinary man should attend on a Brahmin or else one of low caste, should attend on a Brahmin. Brahmins appoint services to the warrior thus. A warrior should attend on a warrior, or an ordinary man should attend on a warrior, or else one of low caste should attend on a warrior. Brahmins appoint services to the ordinary man thus. An ordinary man should attend on an ordinary man, or else one of low caste should attend on him. Brahmins appoint services to one of low caste thus. One of low caste should attend on a person of low caste. Who else would attend on him? Good Gotama, the Brahmins appoint these four kinds of services. What has good Gotama to say about that?’

‘Brahmin, does all the world acknowledge, this appointment of services by the Brahmins?’

‘Brahmin, it is like a poor miserable man against his wish was told, here good man, you should eat meat and you should not spend money on it. In a likewise manner, without the consent of recluses and Brahmins, have appointed these four services. Brahmin, I do not say all services should be done. I do not say, all services should not be done. When doing those services if there is evil, that service is not good. I say it should not be done. When doing those services, if there is no evil, that service is good. I say it should be done. Brahmin, the warriors, should be questioned. When serving if there is evil and no good, and when serving if there is good and no evil, how would you serve in this case? The warriors replying correctly should reply thus. When serving if there is evil and no good, I will not do that service. When serving if there is good and no evil, I will do that service. Even the Brahmins, …re…. the ordinary class and the low caste should be questioned. When serving if there is evil and no good, and when serving if there is good and no evil, how would you serve in this case? One of low caste replying correctly should reply thus. When serving if there is evil and no good, I will not do that service. When serving if there is good and no evil, I will do that service. Brahmin, I do not see excellence, in a high clan, nor do I see any evil in a high clan. Brahmin, I do not see excellence, in noble appearance, nor do I see evil in noble appearance. Brahmin, I do not see excellence in great wealth, nor do I see evil in great wealth.

Brahmin, a certain one of high clan may destroy living things, take the not given, misbehave in sexuality, tell, lies, malicious things, talk roughly and frivolously, may have a coveting mind, angry mind and wrong view. Therefore I do not say there is excellence in high birth. A certain one of high clan may abstain, from destroying living things, taking, the not given, misbehaving in sexuality, telling, lies, malicious things, talking roughly and frivolously, may not, covet or bear an angry mind and would have right view. Therefore I do not say there is evil in high birth.

Brahmin, a certain one of noble appearance,…re… of great wealth may destroy living things, take the not given, misbehave in sexuality, tell, lies, malicious things, talk roughly and frivolously, may have a coveting mind, an angry mind and wrong view. Therefore I do not say there is excellence wealth. A certain wealthy one may abstain, from destroying living things, taking the not given, misbehaving in sexuality, telling, lies, malicious things, talking roughly and frivolously, may not bear, a coveting mind, or angry mind and would have right view. Therefore I do not say there is evil in wealth. I do not say everything should be followed after, nor do I say everything should not be followed after. When following after something, if faith, virtues, learnedness, benevolence and wisdom increases, I say that, should be followed.’

When this was said, the Brahmin Esukaari said. ‘Good Gotama, the Brahmins give four wealths, one wealth for the Brahmins, another for the warriors, another for the ordinary and another for the low castes. Brahmins offer going for alms, for the Brahmins. Brahmins that belittle going for alms, dismiss it, and become cowherds, which is not their wealth. Brahmins give the wealth of the bow and arrow to the warriors. Warriors belittle the bow and arrow, dismiss it and become cowherds, which is not their wealth. Brahmins give agriculture and cattle rearing to the ordinary class. They belittle that, dismiss it and become cowherds, which is not their wealth. Brahmins give the wealth of the pingo to the low cast to carry, and dismiss dirt. They belittle it, dismiss it and become cowherds, which is not their wealth. What does good Gotama say about that?’ .

‘Brahmin, does all the world acknowledge the offering of wealths by the Brahmins?’

‘Brahmin, I offer this noble wealth to humans, which is beyond this world. Earlier, humans recollect, the name and clan of their mother and father and are reckoned accordingly. If born with the warriors, he is reckoned a warrior, with the Brahmins a Brahmin, with the ordinary class, one of that class and with the low caste, one of that caste. Brahmin, just as on account of whatever, fire is burnt, on that it is reckoned. So fire that burns from twigs is twig fire, fire that burns with grass is grass fire, fire that burns from cow dung is cow dung fire. In the same manner, I offer this noble wealth to humans, which is beyond this world. Earlier, humans recollect the name and clan of their mother and father and are reckoned accordingly. If born with the warriors, he is reckoned a warrior, with the Brahmins a Brahmin, with the ordinary class, one of the ordinary class and with the low caste, one of them. Brahmin, even a warrior that goes forth homeless, to the Dispensation declared by the Thus Gone One, abstains from, destroying life, taking the not given, sexual misbehaviour, telling lies, malicious things, rough talk and frivolous talk. He does not covet, bear an angry mind and comes to right view. Arouses effort for merit. Even a Brahmin, .. .. re.. . even one of the ordinary class, .. .re… even one of low caste, that goes forth homeless, to the Dispensation declared by the Thus Gone One, abstains from, destroying life, taking the not given, sexual misbehaviour, telling lies, malicious things, rough talk and frivolous talk He does not covet, bear an angry mind and comes to right view. Arouses effort for merit. Brahmin, is it only a Brahmin, that could develop the thought of loving kindness, not a warrior, not one of the ordinary class and not one of the low caste?.

‘No good Gotama a warrior too could develop the thought of loving kindness, without anger and without ill will, a Brahmin too could, one of the ordinary class too could and one of the low caste too could develop the thought of loving kindness, without anger and ill will.’

‘Brahmin in the same manner, even a warrior could go forth homeless to the Dispensation of the Thus Gone One, abstain from destroying life…re… and arouse effort for merit. Even a Brahmin could, even one of the ordinary class could and even one of low caste could go forth homeless to the Dispensation of the Thus Gone One, abstain from destroying life,…re… and arouse effort for merit. Brahmin, is it only a Brahmin, that could take the soap and brush and wash his dust and dirt in the river, not a warrior, not one of ordinary class and not one of the low class?’

‘Good Gotama, that is not so, even a warrior could take the soap and brush and wash his dust and dirt in the river, even a Brahmin could, even one of ordinary class could and one of the low class too could take the soap and brush and wash his dust and dirt in the river.’

Brahmin, a head anointed warrior king invites hundreds of people born in various clans, such as warrior, Brahmin, the ordinary class or low caste. Whether you are born in a hall, under a sweet scented tree, under a Chandana tree, or in a lotus, take an outer cover and make a fire. Come sirs, it does not matter, whether you are born with the out castes, low castes, bamboo weavers, or chariot makers, or the cleaners. Whether born in a trough of the, dogs, pigs, the washerman, or born in some brushwood. Take an outer cover and make a fire. If fire that has the flame, colour and luster is made, could anything that is done with fire be done? Those born with the out castes, low castes, bamboo weavers, chariot makers or the cleaners, born in a trough of the dogs, pigs, the Wassermann, or born in a brush wood, would take an outer cover and make fire, would not that fire give the flame, color and luster and wouldn’t whatever that should be done with the fire not be done?’

Then the Brahmin Esukaari said. ‘Now I know good Gotama… re…. may I be remembered as a lay disciple who has taken refuge from good Gotama from today until life lasts.

At one time the Blessed One was living in the squirrels’ sanctuary in the bamboo grove in Raajagaha. At that time venerable Saariputta was touring the southern hilly regions with a large community of bhikkhus. A certain bhikkhu who had spent the rains in Rajagaha approached venerable Saariputta and exchanged friendly greetings and sat on side.

Venerable Saariputta asked him.’Venerable one, is the Blessed One without ailments and has he a light living?’

‘Yes, venerable one, the Blessed One is without ailments and has a light living.’

‘How is the Community of bhikkhus, are they without ailments, and with a light living?’

‘Yes, venerable one, the Community of bhikkhus, too are without ailments and they too have a light living.’

‘Venerable one, there is the Brahmin Dhaananjaani, who has power over fields and grains. Is he without ailments and in good health?’

‘Venerable one where’s diligence to the Brahmin Dhaananjaani? On account of the kings he plunders the Brahmin householders. On account of the Brahmin householders he plunders the kings. His wife who had faith, brought from a family, which had faith in the Blessed One, has died. Now he has brought a wife from a family, which has no faith and she has not faith.’

‘We heard something that should not be heard, about the negligence of the Brahmin Dhaananjaani. Indeed we should meet the brahamin Dhaananjaani and have a conversation about this.’

Venerable Saariputta abiding as long as he wished in the southern hilly regions, left on a tour to reach Rajagaha in stages. Venerable Saariputta was then abiding in the squirrels’ sanctuary in the bamboo grove in Rajagaha. Venerable Saariputta put on robes in the morning and taking bowl and robes entered Rajagaha for alms. At that time the Brahmin Dhaananjaani was milking the cows out side the city close to it. Venerable Saariputta having gone the alms round, and after the meal was over approached the Brahmin Dhaananjaani. The Brahmin, seeing venerable Saariputta approaching in the distance said.’Good sir, Saariputta, there is milk, the time to partake has not elapsed yet.’

‘Useless, Brahmin, I have finished with today’s meal, I will be spending the day under that tree come there.’

The Brahmin Dhaananjaani agreeing, after partaking his meal approached venerable Saariputta, exchanged friendly greetings and sat on a side. Then venerable Saariputta asked. ‘Brahmin, do you live diligently?’

‘Good, sir, Sariputta, where is diligence to me. I have to support my mother and father, sons and wife, my servants and workmen. I have to do what should be done for my friends and co-associates. I have to do what should be done for my blood relations and guests. I have to think of those who are dead and gone. Have to attend to the needs of recluses and Brahmins. Have to see to the needs of the king, and also please myself.’

‘Dhaananjaani, a certain person for the purpose of supporting mother and father was unvirtuous and misbehaved himself. He was pulled along to hell by the warders on account of misbehaving and lack of virtues. If he told the warders, I was unvirtuous and misbehaved to support my mother and father, would he be spared by the warders of hell? Or if the mother and father said, this one was unvirtuous and misbehaved for the purpose of supporting us, would he be spared? ‘Good sir, Saariputta, they would not spare, they would pull him.along even when wailing.’

If he told the warders, I was unvirtuous and misbehaved to support my sons and wife, would he be spared by the warders of hell? Or if the wife and children said, this one was unvirtuous and misbehaved for the purpose of supporting us, would he be spared?’