“Monks, these eight causes, these eight requisite conditions lead to the acquiring of the as-yet-unacquired discernment that is basic to the holy life, and to the increase, plenitude, development, & culmination of that which has already been acquired. Which eight?

“There is the case where a monk lives in apprenticeship to the Teacher or to a respectable companion in the holy life in whom he has established a strong sense of shame & compunction, love, & respect. This, monks, is the first cause, the first requisite condition that leads to the acquiring of the as-yet-unacquired discernment that is basic to the holy life, and to the increase, plenitude, development, & culmination of that which has already been acquired.

“As he lives in apprenticeship under the Teacher or under a respectable companion in the holy life in whom he has established a strong sense of shame & compunction, love, & respect, he approaches him at the appropriate times to quiz & cross-question him: ‘What, venerable sir, is the meaning of this statement?’ He [the Teacher or the respectable companion in the holy life] reveals what is hidden, makes plain what is obscure, and dispels perplexity in many kinds of perplexing things. This is the second cause, the second requisite condition.…

“Having heard the Dhamma, he [the student] achieves a twofold seclusion: seclusion in body & seclusion in mind. This is the third cause, the third requisite condition.…

“He is virtuous. He dwells restrained in accordance with the Pāṭimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. This is the fourth cause, the fourth requisite condition.…

“He has heard much, has retained what he has heard, has stored what he has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that — in their meaning & expression — proclaim the holy life that is entirely perfect, surpassingly pure: Those he has listened to often, retained, discussed, accumulated, examined with his mind, & well-penetrated in terms of his views. This is the fifth cause, the fifth requisite condition.…

“He keeps his persistence aroused for abandoning unskillful qualities and for taking on skillful qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful qualities. This is the sixth cause, the sixth requisite condition.…

“When he is in the midst of the Saṅgha he doesn’t talk on & on about a variety of things. Either he speaks Dhamma himself or he invites another to do so, and he feels no disdain for noble silence.[1] This is the seventh cause, the seventh requisite condition.…

“He remains focused on arising & passing away with regard to the five aggregates: ‘Such is form, such its origination, such its disappearance. Such is feeling… Such is perception… Such are fabrications… Such is consciousness, such its origination, such its disappearance.’ This, monks, is the eighth cause, the eighth requisite condition that leads to the acquiring of the as-yet-unacquired discernment that is basic to the holy life, and to the increase, plenitude, development, & culmination of that which has already been acquired.

“When this is the case, his companions in the holy life hold him in esteem: ‘This venerable one lives in apprenticeship to the Teacher or to a respectable companion in the holy life in whom he has established a strong sense of shame & compunction, love, & respect. Surely, knowing, he knows; seeing, he sees.’ This is a factor leading to endearment, to respect, to development, to consonance, to unification (of mind).

“(They say:) ‘As he lives in apprenticeship under the Teacher or under a respectable companion in the holy life in whom he has established a strong sense of shame & compunction, love, & respect, he approaches him at the appropriate times to quiz & cross-question him: ‘What, venerable sir, is the meaning of this statement?’ He [the Teacher or the respectable companion in the holy life] reveals what is hidden, makes plain what is obscure, and dispels perplexity in all kinds of perplexing things. Surely, knowing, he knows; seeing, he sees.’ This is a factor leading to endearment, to respect, to development, to consonance, to unification (of mind).

“(They say:) ‘Having heard the Dhamma, he [the student] achieves a twofold seclusion: seclusion in body & seclusion in mind. Surely, knowing, he knows; seeing, he sees.’ This, too, is a factor leading to endearment, to respect, to development, to consonance, to unification (of mind).

“(They say:) ‘He is virtuous. He dwells restrained in accordance with the Pāṭimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. Surely, knowing, he knows; seeing, he sees.’ This, too, is a factor leading to endearment, to respect, to development, to consonance, to unification (of mind).

“(They say:) ‘He has heard much, has retained what he has heard, has stored what he has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that — in their meaning & expression — proclaim the holy life that is entirely perfect, surpassingly pure: Those he has listened to often, retained, discussed, accumulated, examined with his mind, & well-penetrated in terms of his views. Surely, knowing, he knows; seeing, he sees.’ This, too, is a factor leading to endearment, to respect, to development, to consonance, to unification (of mind).

“(They say:) ‘He keeps his persistence aroused for abandoning unskillful qualities and for taking on skillful qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful qualities. Surely, knowing, he knows; seeing, he sees.’ This, too, is a factor leading to endearment, to respect, to development, to consonance, to unification (of mind).

“(They say:) ‘When he is in the midst of the Saṅgha he doesn’t talk on & on about a variety of things. Either he speaks Dhamma himself or he invites another to do so, and he feels no disdain for noble silence. Surely, knowing, he knows; seeing, he sees.’ This, too, is a factor leading to endearment, to respect, to development, to consonance, to unification (of mind).

“(They say:) ‘He remains focused on arising & passing away with regard to the five aggregates: ‘Such is form, such its origination, such its disappearance. Such is feeling… Such is perception… Such are fabrications… Such is consciousness, such its origination, such its disappearance.’ Surely, knowing, he knows; seeing, he sees.’ This, too, is a factor leading to endearment, to respect, to development, to consonance, to unification (of mind).

“These, monks, are the eight causes, the eight requisite conditions that lead to the acquiring of the as-yet-unacquired discernment that is basic to the holy life, and to the increase, plenitude, development, & culmination of that which has already been acquired.”

“Monks, these eight worldly conditions spin after the world, and the world spins after these eight worldly conditions. Which eight? Gain, loss, status, disgrace, censure, praise, pleasure, & pain. These are the eight worldly conditions that spin after the world, and the world spins after these eight worldly conditions.

“For an uninstructed run-of-the-mill person there arise gain, loss, status, disgrace, censure, praise, pleasure, & pain. For a well-instructed disciple of the noble ones there also arise gain, loss, status, disgrace, censure, praise, pleasure, & pain. So what difference, what distinction, what distinguishing factor is there between the well-instructed disciple of the noble ones and the uninstructed run-of-the-mill person?”

“For us, lord, the teachings have the Blessed One as their root, their guide, & their arbitrator. It would be good if the Blessed One himself would explicate the meaning of this statement. Having heard it from the Blessed One, the monks will remember it.”

“In that case, monks, listen & pay close attention. I will speak.”

“As you say, lord,” the monks responded to him.

The Blessed One said, “Gain arises for an uninstructed run-of-the-mill person. He does not reflect, ‘Gain has arisen for me. It is inconstant, stressful, & subject to change.’ He does not discern it as it has come to be.

“Loss arises.… Status arises.… Disgrace arises.… Censure arises.… Praise arises.… Pleasure arises.…

“Pain arises. He does not reflect, ‘Pain has arisen for me. It is inconstant, stressful, & subject to change.’ He does not discern it as it has come to be.

“His mind remains consumed with the gain. His mind remains consumed with the loss… with the status… the disgrace… the censure… the praise… the pleasure. His mind remains consumed with the pain.

“He welcomes the arisen gain and rebels against the arisen loss. He welcomes the arisen status and rebels against the arisen disgrace. He welcomes the arisen praise and rebels against the arisen censure. He welcomes the arisen pleasure and rebels against the arisen pain. As he is thus engaged in welcoming & rebelling, he is not released from birth, aging, or death; from sorrows, lamentations, pains, distresses, or despairs. He is not released, I tell you, from suffering & stress.

“Now, gain arises for a well-instructed disciple of the noble ones. He reflects, ‘Gain has arisen for me. It is inconstant, stressful, & subject to change.’ He discerns it as it actually is.

“Loss arises.… Status arises.… Disgrace arises.… Censure arises.… Praise arises.… Pleasure arises.…

“Pain arises. He reflects, ‘Pain has arisen for me. It is inconstant, stressful, & subject to change.’ He discerns it as it actually is.

“His mind does not remain consumed with the gain. His mind does not remain consumed with the loss… with the status… the disgrace… the censure… the praise… the pleasure. His mind does not remain consumed with the pain.

“He does not welcome the arisen gain, or rebel against the arisen loss. He does not welcome the arisen status, or rebel against the arisen disgrace. He does not welcome the arisen praise, or rebel against the arisen censure. He does not welcome the arisen pleasure, or rebel against the arisen pain. As he thus abandons welcoming & rebelling, he is released from birth, aging, & death; from sorrows, lamentations, pains, distresses, & despairs. He is released, I tell you, from suffering & stress.

“This is the difference, this the distinction, this the distinguishing factor between the well-instructed disciple of the noble ones and the uninstructed run-of-the-mill person.”

On one occasion the Blessed One was staying near Rājagaha on Vulture Peak Mountain, not long after Devadatta’s departure. There, referring to Devadatta, he addressed the monks: “Monks, it’s good for a monk periodically to have reflected on his own failings. It’s good for a monk periodically to have reflected on the failings of others. It’s good for a monk periodically to have reflected on his own attainments. It’s good for a monk periodically to have reflected on the attainments of others.

“Conquered by eight untrue dhammas, his mind overcome, Devadatta is headed for a state of deprivation, headed for hell, there to stay for an eon, incurable. Which eight?

“Conquered by material gain, his mind overcome, Devadatta is headed for a state of deprivation, headed for hell, there to stay for an eon, incurable.

“Conquered by lack of material gain.…

“Conquered by status.…

“Conquered by lack of status.…

“Conquered by offerings.…

“Conquered by lack of offerings.…

“Conquered by evil ambition.…

“Conquered by evil friendship, his mind overcome, Devadatta is headed for a state of deprivation, headed for hell, there to stay for an eon, incurable.

“Monks, it’s good for a monk to keep conquering again & again any arisen material gain. It’s good for a monk to keep conquering again & again any arisen lack of material gain… any arisen status… any arisen lack of status… any arisen offerings… any arisen lack of offerings… any arisen evil ambition… any arisen evil friendship.

“And for what compelling reason should a monk keep conquering again & again any arisen material gain… any arisen evil friendship? Because when one dwells not having conquered any arisen material gain, effluents arise, along with vexations & fevers. But when one dwells having conquered any arisen material gain, those effluents, vexations, & fevers are not.

[Similarly with any arisen lack of material gain, any arisen status, any arisen lack of status, any arisen offerings, any arisen lack of offerings, any arisen evil ambition, & any arisen evil friendship.]

“It’s for this compelling reason that a monk should keep conquering again & again any arisen material gain… any arisen evil friendship.

“Therefore, monks, you should train yourselves: ‘We will keep conquering again & again any arisen material gain… any arisen lack of material gain… any arisen status… any arisen lack of status… any arisen offerings… any arisen lack of offerings… any arisen evil ambition… any arisen evil friendship.’ That’s how you should train yourselves.”

On one occasion Ven. Uttara was staying at Mahisavatthu [Water Buffalo Ground] on Saṅkheyyaka Mountain in Vaṭṭajālika. There he addressed the monks:

“Friends, it’s good for a monk periodically to have reflected on his own failings. It’s good for a monk periodically to have reflected on the failings of others. It’s good for a monk periodically to have reflected on his own attainments. It’s good for a monk periodically to have reflected on the attainments of others.”

Now on that occasion the Great King Vessavaṇa had gone from the north to the south on some business or other. He heard Ven. Uttara in Mahisavatthu on Saṅkheyyaka Mountain in Vaṭṭajālika teaching the monks the Dhamma in this way: “Friends, it’s good for a monk periodically to have reflected on his own failings. It’s good for a monk periodically to have reflected on the failings of others. It’s good for a monk periodically to have reflected on his own attainments. It’s good for a monk periodically to have reflected on the attainments of others.” So — just as a strong man might extend his flexed arm or flex his extended arm — the Great King Vessavaṇa disappeared from Vaṭṭajālika on Saṅkheyyaka Mountain in Mahisavatthu and reappeared among the Devas of the Heaven of the Thirty-three. Then he went to Sakka the deva-king and, on arrival, said, “You should know, dear sir, that Ven. Uttara in Mahisavatthu on Saṅkheyyaka Mountain in Vaṭṭajālika is teaching the monks the Dhamma in this way: ‘Friends, it’s good for a monk periodically to have reflected on his own failings… on the failings of others… on his own attainments… on the attainments of others.’”

So Sakka the deva-king — just as a strong man might extend his flexed arm or flex his extended arm — disappeared from the Devas of the Heaven of the Thirty-three and reappeared in Mahisavatthu on Saṅkheyyaka Mountain in Vaṭṭajālika in Ven. Uttara’s presence. Then he went to Ven. Uttara and, on arrival, bowed down to him and stood to one side. As he was standing there, he said to Ven. Uttara, “Is it true, venerable sir, that Ven. Uttara is teaching the monks the Dhamma in this way: ‘Friends, it’s good for a monk periodically to have reflected on his own failings… on the failings of others… on his own attainments… on the attainments of others’?”

“Yes, deva-king.”

“But is this Ven. Uttara’s own extemporaneous invention, or is it the saying of the Blessed One, the Worthy One, the Rightly Self-awakened One?”

“Very well, then, deva-king, I will give you an analogy, for there are cases where it’s through an analogy that observant people can understand the meaning of what is being said. Suppose that not far from a village or town there was a great pile of grain, from which a great crowd of people were carrying away grain on their bodies, on their heads, in their laps [the laps of their robes], or in their cupped hands. If someone were to approach that great crowd of people and ask them, ‘From where are you carrying away grain?’ answering in what way would that great crowd of people answer so as to be answering rightly?”

“Venerable sir, they would answer, ‘We are carrying it from that great pile of grain,’ so as to be answering rightly.”

“In the same way, deva-king, whatever is well said is all a saying of the Blessed One, the Worthy One, the Rightly Self-awakened One. Adopting it again & again from there do we & others speak.”

“Amazing, venerable sir. Astounding, venerable sir — how well that has been said by Ven. Uttara: ‘Whatever is well said is all a saying of the Blessed One, the Worthy One, the Rightly Self-awakened One. Adopting it again & again from there do we & others speak.’ On one occasion the Blessed One was staying near Rājagaha on Vulture Peak Mountain, not long after Devadatta’s departure. There, referring to Devadatta, he addressed the monks: ‘Monks, it’s good for a monk periodically to have reflected on his own failings. It’s good for a monk periodically to have reflected on the failings of others. It’s good for a monk periodically to have reflected on his own attainments. It’s good for a monk periodically to have reflected on the attainments of others.

“‘Conquered by eight untrue dhammas, his mind overcome, Devadatta is headed for a state of deprivation, headed for hell, there to stay for an eon, incurable. Which eight?

“‘Conquered by material gain, his mind overcome, Devadatta is headed for a state of deprivation, headed for hell, there to stay for an eon, incurable.

“‘Conquered by lack of material gain.…

“‘Conquered by status.…

“‘Conquered by lack of status.…

“‘Conquered by offerings.…

“‘Conquered by lack of offerings.…

“‘Conquered by evil ambition.…

“‘Conquered by evil friendship, his mind overcome, Devadatta is headed for a state of deprivation, headed for hell, there to stay for an eon, incurable.

“‘Monks, it’s good for a monk to keep conquering again & again any arisen material gain. It’s good for a monk to keep conquering again & again any arisen lack of material gain… any arisen status… any arisen lack of status… any arisen offerings… any arisen lack of offerings… any arisen evil ambition… any arisen evil friendship.

“‘And for what compelling reason should a monk keep conquering again & again any arisen material gain… any arisen evil friendship? Because when one dwells not having conquered any arisen material gain, effluents arise, along with vexations & fevers. But when one dwells having conquered any arisen material gain, those effluents, vexations, & fevers are not.

[Similarly with any arisen lack of material gain, any arisen status, any arisen lack of status, any arisen offerings, any arisen lack of offerings, any arisen evil ambition, & any arisen evil friendship.]

“‘It’s for this compelling reason that a monk should keep conquering again & again any arisen material gain… any arisen evil friendship.

“‘Therefore, monks, you should train yourselves: “We will keep conquering again & again any arisen material gain… any arisen lack of material gain… any arisen status… any arisen lack of status… any arisen offerings… any arisen lack of offerings… any arisen evil ambition… any arisen evil friendship.” That’s how you should train yourselves.’

“Up to now, Ven. Uttara, the four companies — monks, nuns, lay men, & lay women — have not established this Dhamma-discourse among human beings. Take up this Dhamma-discourse, Ven. Uttara! Master this Dhamma-discourse, Ven. Uttara! Remember this Dhamma-discourse, Ven. Uttara! Connected with the goal is this Dhamma-discourse, and basic to the holy life!”

“Monks, speaking rightly of Nanda, one could say, ‘He is a son of a good family.’ Speaking rightly of Nanda, one could say, ‘He is strong.’ Speaking rightly of Nanda, one could say, ‘He is handsome.’ Speaking rightly of Nanda, one could say, ‘He is fiercely passionate.’ If Nanda did not guard the doors of his senses, did not know moderation in eating, was not devoted to wakefulness, and was not endowed with mindfulness & alertness, how would he be able to follow the holy life, perfect & pure?

“This is Nanda’s guarding of the doors of his senses: If he should look to the east, he looks focusing his entire awareness, (thinking,) ‘As I am looking thus to the east, greed & distress, evil unskillful qualities, will not flow out.’ That’s how he is alert there. If he should look to the west… the north… the south… above… below… to the intermediate directions, he looks focusing his entire awareness, (thinking,) ‘As I am looking thus to the intermediate directions, greed & distress, evil unskillful qualities, will not flow out.’ That’s how he is alert there. This is Nanda’s guarding of the doors of his senses.

“This is Nanda’s knowledge of moderation in eating: Nanda takes his food reflecting appropriately, not playfully, nor for intoxication, nor for putting on bulk, nor for beautification, but simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life, (thinking,) ‘I will destroy old feelings (of hunger) & not create new feelings (from overeating). Thus I will maintain myself, be blameless, & live in comfort.’ This is Nanda’s knowledge of moderation in eating.

“This is Nanda’s devotion to wakefulness: There is the case where Nanda during the day, sitting & pacing back & forth, cleanses his mind of any qualities that would hold the mind in check. During the first watch of the night [dusk to 10 p.m.], sitting & pacing back & forth, he cleanses his mind of any qualities that would hold the mind in check. During the second watch of the night [10 p.m. to 2 a.m.], reclining on his right side, he takes up the lion’s posture, one foot placed on top of the other, mindful, alert, with his mind set on getting up [either as soon as he awakens or at a particular time]. During the last watch of the night [2 a.m. to dawn], sitting & pacing back & forth, he cleanses his mind of any qualities that would hold the mind in check. This is Nanda’s devotion to wakefulness.

“This is Nanda’s being in mindfulness & alertness: There is the case where feelings are known to Nanda as they arise, known as they persist, known as they subside. Perceptions are known as they arise, known as they persist, known as they subside. Thoughts are known as they arise, known as they persist, known as they subside. This is Nanda’s being in mindfulness & alertness.

“Monks, if Nanda did not guard the doors of his senses, did not know moderation in eating, was not devoted to wakefulness, and was not endowed with mindfulness & alertness, how would he be able to follow the holy life, perfect & pure?”

“Endowed with eight qualities, a king’s auspicious thoroughbred steed is worthy of a king, is a king’s asset, counts as a very limb of his king. Which eight?

[1] “There is the case where a king’s auspicious thoroughbred steed is well-born on both sides, his mother’s & his father’s; he is born in the country where other auspicious thoroughbred steeds are born.

[2]“When given food, whether fresh or dried, he eats it carefully, without scattering it around.

[3]“He feels disgust at sitting or lying down in urine or excrement.

[4] “He is composed & easy to live with, and doesn’t harass the other horses.

[5] “Whatever tricks or deceits or wiles or subterfuges he has, he shows them as they actually are to his trainer, so that his trainer can try to straighten them out.

[6] “When in harness he gives rise to the thought, ‘Whether the other horses want to pull or not, I’ll pull here.’

[7] “When going, he goes the straight path.

[8] “He is steadfast and remains steadfast to the end of life & death.

“Endowed with these eight qualities, a king’s auspicious thoroughbred steed is worthy of a king, is a king’s asset, counts as a very limb of his king.

“In the same way, a monk endowed with eight qualities is deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, an incomparable field of merit for the world. Which eight?

[1] “There is the case where a monk is virtuous. He dwells restrained in accordance with the Pāṭimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults.

[2] “When given food, whether coarse or refined, he eats it carefully, without complaining.

[3] “He feels disgust at bodily misconduct, verbal misconduct, mental misconduct, at the development of evil, unskillful (mental) qualities.

[4] “He is composed & easy to live with, and doesn’t harass the other monks.

[5] “Whatever tricks or deceits or wiles or subterfuges he has, he shows them as they actually are to the Teacher or to his observant companions in the holy life, so that the Teacher or his observant companions in the holy life can try to straighten them out.

[6] “When in training he gives rise to the thought, ‘Whether the other monks want to train or not, I’ll train here.’

[7] “When going, he goes the straight path; here the straight path is this: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

[8] “He dwells with his persistence aroused, (thinking,) ‘Gladly would I let the flesh & blood in my body dry up, leaving just the skin, tendons, & bones, but if I have not attained what can be reached through human steadfastness, human persistence, human striving, there will be no relaxing my persistence.’”

“Endowed with these eight qualities, a monk is deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, an incomparable field of merit for the world.”

“Monks, I will teach you the eight unruly horses and eight faults in horses, the eight unruly men and eight faults in men. Listen and pay close attention. I will speak.”

“As you say, lord,” the monks responded to him.

The Blessed One said: “Now, which are the eight unruly horses and eight faults in horses?

“There is the case where some unruly horses — when goaded, ordered, and told ‘Go!‘ by the charioteer — back up and push the chariot back with their hindquarters. Some unruly horses are like this. This is the first fault in a horse.

“Then again, some unruly horses — when goaded, ordered, and told ‘Go!‘ by the charioteer — jump back and hit the carriage railing, breaking the triple bar. Some unruly horses are like this. This is the second fault in a horse.

“Then again, some unruly horses — when goaded, ordered, and told ‘Go!‘ by the charioteer — kick the chariot pole and stomp on it. Some unruly horses are like this. This is the third fault in a horse.

“Then again, some unruly horses — when goaded, ordered, and told ‘Go!‘ by the charioteer — go off the road and make the chariot turn over. Some unruly horses are like this. This is the fourth fault in a horse.

“Then again, some unruly horses — when goaded, ordered, and told ‘Go!‘ by the charioteer — rear up and paw the air. Some unruly horses are like this. This is the fifth fault in a horse.

“Then again, some unruly horses — when goaded, ordered, and told ‘Go!‘ by the charioteer — not heeding the goad, bite through the bit with their teeth and go where they will. Some unruly horses are like this. This is the sixth fault in a horse.

“Then again, some unruly horses — when goaded, ordered, and told ‘Go!‘ by the charioteer — go neither forward nor back, but stand right there like a post. Some unruly horses are like this. This is the seventh fault in a horse.

“Then again, some unruly horses — when goaded, ordered, and told ‘Go!‘ by the charioteer — draw in their forefeet, draw in their hindfeet, and sit down right there on their four feet. Some unruly horses are like this. This is the eighth fault in a horse.

“These, monks, are the eight unruly horses and eight faults in horses.”

“And which are the eight unruly men and eight faults in men?

“There is the case where the monks accuse a monk of an offense. He, being accused of an offense by the monks, denies the offense, (saying,) ‘I don’t remember. I don’t remember.’ He, I tell you, is just like the unruly horse who — when goaded, ordered, and told ‘Go!‘ by the charioteer — backs up and pushes the chariot back with its hindquarters. Some unruly men are like this. This is the first fault in a man.

“Then again, the monks accuse a monk of an offense. He, being accused of an offense by the monks, attacks the accuser: ‘What use is there in your speaking, you incompetent fool! Think of yourself as worthy to be spoken to.’ He, I tell you, is just like the unruly horse who — when goaded, ordered, and told ‘Go!‘ by the charioteer — jumps back and hits the carriage railing, breaking the triple bar. Some unruly men are like this. This is the second fault in a man.

“Then again, the monks accuse a monk of an offense. He, being accused of an offense by the monks, accuses the accuser in return: ‘You, too, have committed an offense of this name. You make amends for it first.’ He, I tell you, is just like the unruly horse who — when goaded, ordered, and told ‘Go!‘ by the charioteer — kicks the chariot pole and stomps on it. Some unruly men are like this. This is the third fault in a man.

“Then again, the monks accuse a monk of an offense. He, being accused of an offense by the monks, wanders from one thing to another, straying outside the topic, displaying anger, irritation, & sulkiness. He, I tell you, is just like the unruly horse who — when goaded, ordered, and told ‘Go!‘ by the charioteer — goes off the road and makes the chariot turn over. Some unruly men are like this. This is the fourth fault in a man.

“Then again, the monks accuse a monk of an offense. He, being accused of an offense by the monks, speaks waving his arms around in the midst of the Saṅgha. He, I tell you, is just like the unruly horse who — when goaded, ordered, and told ‘Go!‘ by the charioteer — rears up and paws the air. Some unruly men are like this. This is the fifth fault in a man.

“Then again, the monks accuse a monk of an offense. He, being accused of an offense by the monks, not heeding the Saṅgha, not heeding his accuser, goes off where he will, still an offender. He, I tell you, is just like the unruly horse who — when goaded, ordered, and told ‘Go!‘ by the charioteer — not heeding the goad, bites through the bit with its teeth and goes where it wills. Some unruly men are like this. This is the sixth fault in a man.

“Then again, the monks accuse a monk of an offense. He, being accused of an offense by the monks, (after saying,) ‘I’ve neither committed an offense nor have I not committed an offense,’ vexes the Saṅgha by falling silent. He, I tell you, is just like the unruly horse who — when goaded, ordered, and told ‘Go!‘ by the charioteer — goes neither forward nor back, but stands right there like a post. Some unruly men are like this. This is the seventh fault in a man.

“Then again, the monks accuse a monk of an offense. He, being accused of an offense by the monks, says this: ‘Why do you venerable ones persecute me so much? I’ll disavow the training and return to the lower life.’ On having disavowed the training and returned to the lower life he says, ‘I hope you venerable ones are gratified now!’ He, I tell you, is just like the unruly horse who — when goaded, ordered, and told ‘Go!‘ by the charioteer — draws in its forefeet, draws in its hind feet, and sits down right there on its four feet. Some unruly men are like this. This is the eighth fault in a man.

“These, monks, are the eight unruly men and eight faults in men.”

On one occasion the Blessed One was staying near Verañja at the root of Naḷeru’s neem tree. Then Pahārāda the asura-king went to the Blessed One and, on arrival, having bowed down to him, stood to one side. As he was standing there, the Blessed One said to him, “Do the asuras, Pahārāda, take great joy in the great ocean?”

“The asuras take great joy in the great ocean, lord.”

“And how many, Pahārāda, are the amazing & astounding qualities of the great ocean because of which, as they see them again & again, the asuras take great joy in the ocean?”

“Lord, there are eight amazing & astounding qualities of the great ocean because of which, as they see them again & again, the asuras take great joy in the great ocean. Which eight?

“[1] Lord, the great ocean has a gradual shelf, a gradual slope, a gradual inclination, with a sudden drop-off only after a long stretch.4 The fact that the great ocean has a gradual shelf, a gradual slope, a gradual inclination, with a sudden drop-off only after a long stretch: This is the first amazing & astounding quality of the great ocean because of which, as they see it again & again, the asuras take great joy in the great ocean.

“[2] And furthermore, lord, the great ocean is stable and does not overstep its tideline.… This is the second amazing & astounding quality of the great ocean because of which, as they see it again & again, the asuras take great joy in the great ocean.

“[3] And furthermore, lord, the great ocean does not tolerate a dead body. Any dead body in the great ocean gets quickly washed to the shore and thrown up on dry land.… This is the third amazing & astounding quality of the great ocean because of which, as they see it again & again, the asuras take great joy in the great ocean.

“[4] And furthermore, lord, whatever great rivers there are — such as the Ganges, the Yamunā, the Aciravatī, the Sarabhū, the Mahī — on reaching the great ocean, give up their former names and are classed simply as ‘great ocean’.… This is the fourth amazing & astounding quality of the great ocean because of which, as they see it again & again, the asuras take great joy in the great ocean.

“[5] And furthermore, lord, though the rivers of the world pour into the great ocean, and rains fall from the sky, no swelling or diminishing in the great ocean for that reason can be discerned.… This is the fifth amazing & astounding quality of the great ocean because of which, as they see it again & again, the asuras take great joy in the great ocean.

“[6] And furthermore, lord, the great ocean has a single taste: that of salt.… This is the sixth amazing & astounding quality of the great ocean because of which, as they see it again & again, the asuras take great joy in the great ocean.

“[7] And furthermore, lord, the great ocean has these many treasures of various kinds: pearls, sapphires, lapis lazulis, shells, quartz, coral, silver, gold, rubies, & cat’s eyes.… This is the seventh amazing & astounding quality of the great ocean because of which, as they see it again & again, the asuras take great joy in the great ocean.

“[8] And furthermore, lord, the great ocean is the abode of such mighty beings as these: whales, whale-eaters, & whale-eater-eaters; asuras, nāgas, & gandhabbas. There are in the great ocean beings one hundred leagues long, two hundred… three hundred… four hundred… five hundred leagues long. The fact that the great ocean is the abode of such mighty beings as these: whales, whale-eaters, & whale-eater-eaters; asuras, nāgas, & gandhabbas; and there are in the great ocean beings one hundred leagues long, two hundred… three hundred… four hundred… five hundred leagues long: This is the eighth amazing & astounding quality of the great ocean because of which, as they see it again & again, the asuras take great joy in the great ocean.

“These, lord, are the eight amazing & astounding qualities of the great ocean because of which, as they see them again & again, the asuras take great joy in the great ocean.

“But, lord, do the monks take great joy in this Dhamma & Vinaya?”

“The monks take great joy in this Dhamma & Vinaya, Pahārada.”

“And how many, lord, are the amazing & astounding qualities of this Dhamma & Vinaya because of which, as they see them again & again, the monks take great joy in this Dhamma & Vinaya?”

“Pahārāda, there are eight amazing & astounding qualities of this Dhamma & Vinaya because of which, as they see them again & again, the monks take great joy in this Dhamma & Vinaya. Which eight?

“[1] Just as the great ocean has a gradual shelf, a gradual slope, a gradual inclination, with a sudden drop-off only after a long stretch; in the same way, Pahārāda, this Dhamma & Vinaya has a gradual training, a gradual performance, a gradual practice, with a penetration to gnosis only after a long stretch. The fact that this Dhamma & Vinaya has a gradual training, a gradual performance, a gradual practice, with a penetration to gnosis only after a long stretch: This is the first amazing & astounding quality of this Dhamma & Vinaya because of which, as they see it again & again, the monks take great joy in this Dhamma & Vinaya.

“[2] And furthermore, just as the great ocean is stable and does not overstep its tideline; in the same way, Pahārāda, my disciples do not — even for the sake of their lives — overstep the training rules I have formulated for them.… This is the second amazing & astounding quality of this Dhamma & Vinaya because of which, as they see it again & again, the monks take great joy in this Dhamma & Vinaya.

“[3] And furthermore, just as the great ocean does not tolerate a dead body — any dead body in the great ocean getting quickly washed to the shore and thrown up on dry land — in the same way, Pahārāda, if an individual is unprincipled, evil, unclean & suspect in his undertakings, hidden in his actions — not a contemplative though claiming to be one, not leading the holy life though claiming to do so, inwardly rotten, oozing with desire, filthy by nature — the community has no affiliation with him. Having quickly gathered together, they suspend him from the community. Even though he may be sitting in the midst of the community of monks, he is far from the community, and the community far from him.… This is the third amazing & astounding quality of this Dhamma & Vinaya because of which, as they see it again & again, the monks take great joy in this Dhamma & Vinaya.

“[4] And furthermore, just as whatever great rivers there are — such as the Ganges, the Yamunā, the Aciravatī, the Sarabhū, the Mahī — on reaching the great ocean, give up their former names and are classed simply as ‘great ocean’; in the same way, Pahārāda, when members of the four castes — noble warriors, brahmans, merchants, & workers — go forth from home to the homeless life in this Dhamma & Vinaya declared by the Tathāgata, they give up their former names & clans and are classed simply as ‘contemplatives, sons of the Sakyan’.… This is the fourth amazing & astounding quality of this Dhamma & Vinaya because of which, as they see it again & again, the monks take great joy in this Dhamma & Vinaya.

“[5] And furthermore, just as the rivers of the world pour into the great ocean, and rains fall from the sky, but no swelling or diminishing in the great ocean for that reason can be discerned; in the same way, Pahārāda, although many monks are totally unbound into the property of unbinding with no fuel remaining,[2] no swelling or diminishing in the property of unbinding for that reason can be discerned.… This is the fifth amazing & astounding quality of this Dhamma & Vinaya because of which, as they see it again & again, the monks take great joy in this Dhamma & Vinaya.

“[6] And furthermore, just as the great ocean has a single taste — that of salt — in the same way, Pahārāda, this Dhamma & Vinaya has a single taste: that of release.… This is the sixth amazing & astounding quality of this Dhamma & Vinaya because of which, as they see it again & again, the monks take great joy in this Dhamma & Vinaya.

“[7] And furthermore, just as the great ocean has these many treasures of various kinds — pearls, sapphires, lapis lazulis, shells, quartz, coral, silver, gold, rubies, & cat’s eyes — in the same way, Pahārāda, this Dhamma & Vinaya has these many treasures of various kinds: the four establishings of mindfulness, the four right exertions, the four bases of power, the five faculties, the five strengths, the seven factors for awakening, the noble eightfold path[3] .… This is the seventh amazing & astounding quality of this Dhamma & Vinaya because of which, as they see it again & again, the monks take great joy in this Dhamma & Vinaya.

“[8] And furthermore, just as the great ocean is the abode of such mighty beings as these: whales, whale-eaters, & whale-eater-eaters; asuras, nāgas, & gandhabbas, and there are in the great ocean beings one hundred leagues long, two hundred… three hundred… four hundred… five hundred leagues long; in the same way, Pahārāda, this Dhamma & Vinaya is the abode of such mighty beings as these: stream-winners & those practicing to realize the fruit of stream-entry; once-returners & those practicing to realize the fruit of once-returning; non-returners & those practicing to realize the fruit of non-returning; arahants & those practicing for arahantship. The fact that this Dhamma & Vinaya is the abode of such mighty beings as these — stream-winners & those practicing to realize the fruit of stream-entry; once-returners & those practicing to realize the fruit of once-returning; non-returners & those practicing to realize the fruit of non-returning; arahants & those practicing for arahantship: This is the eighth amazing & astounding quality of this Dhamma & Vinaya because of which, as they see it again & again, the monks take great joy in this Dhamma & Vinaya.

“These, Pahārāda, are the eight amazing & astounding qualities of this Dhamma & Vinaya because of which, as they see them again & again, the monks take great joy in this Dhamma & Vinaya.”

On one occasion the Blessed One was staying among the Vajjians near Hatthigāma. There he addressed the monks: “Monks, remember Ugga the householder of Hatthigāma as having eight amazing & astounding qualities.” That is what the Blessed One said. Having said it, the One Well-gone rose from his seat & entered his dwelling.

Then early in the morning, a certain monk — having adjusted his under robe and carrying his robes & bowl — went to the home of Ugga the householder of Hatthigāma and, on arrival, sat down on a seat laid out. Then Ugga the householder went to the monk and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the monk said to him, “Householder, the Blessed One has declared that you are endowed with eight amazing & astounding qualities. With which eight amazing & astounding qualities has the Blessed One declared that you are endowed?”

“Venerable sir, I don’t know with which eight amazing & astounding qualities the Blessed One has declared that I am endowed, but there are eight amazing & astounding qualities to be found in me. Listen to them & pay careful attention. I will speak.”

“As you say, householder,” the monk responded to Ugga the householder of Hatthigāma.

Ugga said, “Venerable sir, I was carousing in the Nāga forest when I saw the Blessed One in the distance for the first time. As soon as I saw the Blessed One, my heart felt confidence, and my liquor-intoxication left me. This is the first amazing & astounding quality to be found in me.

“With a confident heart, I attended to the Blessed One. He gave me a graduated talk, i.e., a talk on giving, a talk on virtue, a talk on heaven; he proclaimed the drawbacks of, degradation in, & defilement in sensuality, and the rewards of renunciation. Then — when the Blessed One knew that I was of ready mind, malleable mind, unhindered mind, exultant mind, confident mind — he proclaimed to me the distinctive teaching of the Awakened Ones: stress, origination, cessation, path. Just as a white cloth with stains removed would rightly take dye, in the same way there arose to me, in that very seat, the dustless, stainless Dhamma eye: Whatever is subject to origination is all subject to cessation. Then — having seen the Dhamma, having reached the Dhamma, known the Dhamma, gained a footing in the Dhamma, having crossed over & beyond doubt, having had no more questioning, having gained fearlessness & become independent of others with regard to the Teacher’s message, right there I went to the Buddha, the Dhamma, & the Saṅgha for refuge and undertook the training rules with celibacy as the fifth.[5] This, venerable sir, is the second amazing & astounding quality to be found in me.

“I had four young wives. So I went to my wives and, on arrival, said to them, ‘Sisters, I have undertaken the five training rules with celibacy as the fifth. Whoever wants to may partake of this wealth & make merit [here], or you may go to the homes of your relatives, or, if you want (another) man, to whom shall I give you?’ When this was said, the eldest wife said to me, ‘Young master, give me to the man named so-&-so.’ Having sent for that man, having taken that wife with my left hand, having taken the ceremonial vase with my right hand, I gave her to that man. But even as I gave up my young wife as a gift, I don’t recall any alteration in my mind. This, venerable sir, is the third amazing & astounding quality to be found in me.

“There is wealth to be found in my family, but it is given unstintingly to virtuous people of admirable character. This, venerable sir, is the fourth amazing & astounding quality to be found in me.

“Whatever monk I attend to, I attend to him attentively, not inattentively. If that venerable one teaches me the Dhamma, I listen attentively, not inattentively. If he doesn’t teach me the Dhamma, I teach him the Dhamma. This, venerable sir, is the fifth amazing & astounding quality to be found in me.

“When I have invited the Saṅgha (for a meal), it’s not amazing for devas to come & inform me, ‘That monk, householder, is released both ways. That monk is released through discernment. That monk is a bodily witness. That monk is attained to view. That monk is released through conviction. That monk is a Dhamma-follower. That monk is a conviction-follower.[6] That monk is virtuous, of admirable character. That monk is unvirtuous, of evil character.’ Yet while I am serving the Saṅgha, I don’t recall giving rise to the thought, ‘I will give this one a little’ or ‘I will give this one a lot.’ Instead, I give with an impartial mind. This, venerable sir, is the sixth amazing & astounding quality to be found in me.

“It’s not amazing for devas to come & inform me, ‘Householder, the Blessed One’s Dhamma is well-taught.’ When that is said, I say to those devas, ‘Whether or not you devas say that, the Blessed One’s Dhamma is well-taught.’ Still, I don’t recall any exaltation of mind because devas come to me or because I converse with devas. This, venerable sir, is the seventh amazing & astounding quality to be found in me.

“And, venerable sir, if I die before the Blessed One, it won’t be amazing if the Blessed One declares of me, ‘There is no fetter, bound by which Ugga the householder of Hatthigāma will come back to this world.’ This, venerable sir, is the eighth amazing & astounding quality to be found in me.

“These, venerable sir, are the eight amazing & astounding qualities to be found in me. But I don’t know with which eight amazing & astounding qualities the Blessed One has declared I am endowed.”

Then the monk, having received almsfood at the home of Ugga the householder of Hatthigāma, got up from his seat & left. Then, after his meal, returning from his alms round, he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he told the Blessed One the entirety of his conversation with Ugga the householder of Hatthigāma.

“Excellent, monk! Excellent! Just as Ugga has rightly declared them, these are the eight amazing & astounding qualities with which I had declared he is endowed. Remember Ugga the householder of Hatthigāma as having these eight amazing & astounding qualities.”

On one occasion the Blessed One was staying near Āḷavī at the Aggāḷava Shrine. There he addressed the monks: “Monks, remember Hatthaka of Āḷavī as being endowed with seven amazing, astounding qualities. Which seven? Monks, Hatthaka of Āḷavī is endowed with conviction. He is virtuous. He has a sense of shame. He has a sense of compunction. He is learned. He is generous. He is discerning. Remember Hatthaka of Āḷavī as being endowed with these seven amazing, astounding qualities.”

That is what the Blessed One said. Having said it, the One Well-Gone, getting up from his seat, went into his dwelling.

Then early in the morning a certain monk, having adjusted his lower robe and carrying his bowl & outer robe, went to Hatthaka of Āḷavī’s home. On arrival, he sat down on a seat made ready. Then Hatthaka of Āḷavī approached the monk and, having bowed down to him, sat to one side. As he was sitting there the monk said to him, “Friend, the Blessed One has described you as being endowed with seven amazing, astounding qualities. Which seven? ‘Hatthaka of Āḷavī is endowed with conviction. He is virtuous. He has a sense of shame. He has a sense of compunction. He is learned. He is generous. He is discerning.’ Friend, the Blessed One has described you as being endowed with these seven amazing, astounding qualities.”

“I hope, sir, that there were no white-clad householders there.”

“No, friend, there were no white-clad householders there.”

“It’s good, sir, that there were no white-clad householders there.”

Then the monk, having received alms at Hatthaka of Āḷavī’s home, departed. After his meal, returning from his alms round, he went to the Blessed One. On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there, he [told the Blessed One what had happened].

[The Blessed One replied:] “It’s good, monk, it’s very good that the clansman is modest and does not want others to know of the skillful qualities present in him. In that case, monk, remember Hatthaka of Āḷavī as being endowed with this eighth amazing, astounding quality: modesty.”

On one occasion the Blessed One was staying near Āḷavī at the Aggāḷava Shrine. Then Hatthaka of Āḷavī, surrounded by approximately 500 (other) lay followers, went to the Blessed One. On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there the Blessed One said to him, “Large is your following, Hatthaka. How have you won over this large following?”

“Lord, I have won over this large following through the four grounds for the bonds of fellowship taught by the Blessed One. When I know that, ‘This person is to be won over by giving,’ then I win him/her over by giving. When I know that, ‘This person is to be won over by kind words,’ then I win him/her over by kind words. When I know that, ‘This person is to be won over by beneficial help,’ then I win him/her over by beneficial help.[7] When I know that, ‘This person is to be won over by consistency,’ then I win him/her over by consistency.[8] Awed by the wealth of my family, they regard me as worth listening to, which would not be the case if I were poor.”

“It’s good, Hatthaka, it’s very good that this is the means by which you have won over a large following. All those in the past who have won over a large following have done so by means of these four same grounds for the bonds of fellowship. All those in the future who will win over a large following will do so by means of these four same grounds for the bonds of fellowship. All those at present who are winning over a large following do so by means of these four same grounds for the bonds of fellowship.”

Then, having been instructed, urged, roused, & encouraged by the Blessed One with a talk on Dhamma, Hatthaka of Āḷavī got up from his seat, bowed down to the Blessed One, circled him — keeping him on his right — and left. Not long after he had left, the Blessed One said to the monks, “Monks, remember Hatthaka of Āḷavī as being endowed with eight amazing, astounding qualities. Which eight? Hatthaka of Āḷavī is endowed with conviction. He is virtuous. He has a sense of shame. He has a sense of compunction (over the results of unskillful actions). He is learned. He is generous. He is discerning. He is modest. Remember Hatthaka of Āḷavī as being endowed with these eight amazing, astounding qualities.”

I have heard that on one occasion the Blessed One was staying near Rājagaha in Jīvaka’s Mango Grove. Then Jīvaka Komārabhacca went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there he said to the Blessed One: “Lord, to what extent is one a lay follower?”

“Jīvaka, when one has gone to the Buddha for refuge, has gone to the Dhamma for refuge, and has gone to the Saṅgha for refuge, then to that extent is one a lay follower.”

“And to what extent, venerable sir, is one a virtuous lay follower?”

“Jīvaka, when a lay follower abstains from taking life, from stealing, from sexual misconduct, from lying, and from fermented & distilled drinks that lead to heedlessness, then to that extent is one a virtuous lay follower.”

“And to what extent, venerable sir, is one a lay follower who practices for his own benefit but not that of others?”

“Jīvaka, when a lay follower himself is consummate in conviction but does not encourage others in the consummation of conviction; when he himself is consummate in virtue but does not encourage others in the consummation of virtue; when he himself is consummate in generosity but does not encourage others in the consummation of generosity; when he himself desires to see the monks but does not encourage others to see the monks; when he himself wants to hear the true Dhamma but does not encourage others to hear the true Dhamma; when he himself habitually remembers the Dhamma he has heard but does not encourage others to remember the Dhamma; when he himself explores the meaning of the Dhamma he has heard but does not encourage others to explore the meaning; when he himself, knowing both the Dhamma & its meaning, practices the Dhamma in line with the Dhamma, but does not encourage others to practice the Dhamma in line with the Dhamma — then to that extent he is a lay follower who practices for his own benefit but not for the benefit of others.”

“And to what extent, venerable sir, is one a lay follower who practices both for his own benefit & the benefit of others?”

“Jīvaka, when a lay follower himself is consummate in conviction and encourages others in the consummation of conviction; when he himself is consummate in virtue and encourages others in the consummation of virtue; when he himself is consummate in generosity and encourages others in the consummation of generosity; when he himself desires to see the monks and encourages others to see the monks; when he himself wants to hear the true Dhamma and encourages others to hear the true Dhamma; when he himself habitually remembers the Dhamma he has heard and encourages others to remember the Dhamma; when he himself explores the meaning of the Dhamma he has heard and encourages others to explore the meaning; when he himself, knowing both the Dhamma & its meaning, practices the Dhamma in line with the Dhamma and encourages others to practice the Dhamma in line with the Dhamma — then to that extent he is a lay follower who practices both for his own benefit and for the benefit of others.”

Then Ven. Sāriputta went to the Blessed One and, on arrival, bowed down to him and sat to one side. As he was sitting there, the Blessed One said to him, “Sāriputta, how many are the strengths of a monk whose effluents are ended, endowed with which he affirms the ending of the effluents (thus): ‘The effluents are ended in me’?”

“Eight, lord, are the strengths of a monk whose effluents are ended, endowed with which he affirms the ending of the effluents (thus): ‘The effluents are ended in me.’ Which eight?

“There is the case where the inconstancy of all fabrications as they have come to be is well seen with right discernment by a monk whose effluents are ended. The fact that the inconstancy of all fabrications as they have come to be is well seen with right discernment by a monk whose effluents are ended is a strength of a monk whose effluents are ended, with reference to which he affirms the ending of the effluents (thus): ‘The effluents are ended in me.’

“And further, sensual passions as they have come to be are well seen with right discernment as analogous to hot charcoals by a monk whose effluents are ended. The fact that sensual passions as they have come to be are well seen with right discernment as analogous to hot charcoals by a monk whose effluents are ended is also a strength of a monk whose effluents are ended, with reference to which he affirms the ending of the effluents (thus): ‘The effluents are ended in me.’

“And further, the mind of a monk whose effluents are ended inclines toward seclusion, leans toward seclusion, tends toward seclusion, stays in seclusion, delights in renunciation, entirely rid of the qualities that act as a basis for the effluents. The fact that the mind of a monk whose effluents are ended inclines toward seclusion, leans toward seclusion, tends toward seclusion, stays in seclusion, delights in renunciation, entirely rid of the qualities that act as a basis for the effluents is also is a strength of a monk whose effluents are ended, with reference to which he affirms the ending of the effluents (thus): ‘The effluents are ended in me.’

“And further, the four establishings of mindfulness1 are developed, well-developed by a monk whose effluents are ended. The fact that the four establishings of mindfulness are developed, well-developed by a monk whose effluents are ended is also is a strength of a monk whose effluents are ended, with reference to which he affirms the ending of the effluents (thus): ‘The effluents are ended in me.’

“And further, the four bases of power are developed, well-developed by a monk whose effluents are ended.…

“And further, the five faculties are developed, well-developed by a monk whose effluents are ended.…

“And further, the seven factors for awakening are developed, well-developed by a monk whose effluents are ended.…

“And further, the noble eightfold path is developed, well-developed by a monk whose effluents are ended. The fact that the noble eightfold path is developed, well-developed by a monk whose effluents are ended is also is a strength of a monk whose effluents are ended, with reference to which he affirms the ending of the effluents (thus): ‘The effluents are ended in me.’

“These, lord, are the eight strengths of a monk whose effluents are ended, endowed with which he affirms the ending of the effluents (thus): ‘The effluents are ended in me.’”

Once the Blessed One was staying among the Bhaggas in the Deer Park at Bhesakaḷā Forest, near Crocodile Haunt. And at that time Ven. Anuruddha was living among the Cetis in the Eastern Bamboo Park. Then, as he was alone in seclusion, this line of thinking arose in Ven. Anuruddha’s awareness: “This Dhamma is for one who is modest, not for one who is self-aggrandizing. This Dhamma is for one who is content, not for one who is discontent. This Dhamma is for one who is reclusive, not for one who is entangled. This Dhamma is for one whose persistence is aroused, not for one who is lazy. This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused. This Dhamma is for one whose mind is concentrated, not for one whose mind is unconcentrated. This Dhamma is for one endowed with discernment, not for whose discernment is weak.”

Then the Blessed One, realizing with his awareness the line of thinking in Ven. Anuruddha’s awareness — just as a strong man might extend his flexed arm or flex his extended arm — disappeared from among the Bhaggas in the Deer Park at Bhesakaḷā Forest, near Crocodile Haunt, and re-appeared among the Cetis in the Eastern Bamboo Park, right in front of Ven. Anuruddha. There he sat down on a prepared seat. As for Ven. Anuruddha, having bowed down to the Blessed One, he sat to one side. As he was sitting there the Blessed One said to him, “Good, Anuruddha, very good. It’s good that you think these thoughts of a great person: ‘This Dhamma is for one who is modest, not for one who is self-aggrandizing. This Dhamma is for one who is content, not for one who is discontent. This Dhamma is for one who is reclusive, not for one who is entangled. This Dhamma is for one whose persistence is aroused, not for one who is lazy. This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused. This Dhamma is for one whose mind is concentrated, not for one whose mind is unconcentrated. This Dhamma is for one endowed with discernment, not for one whose discernment is weak.’ Now then, Anuruddha, think the eighth thought of a great person: ‘This Dhamma is for one who enjoys non-objectification,[8] who delights in non-objectification, not for one who enjoys & delights in objectification.’

“Anuruddha, when you think these eight thoughts of a great person, then — whenever you want — quite secluded from sensuality, secluded from unskillful qualities, you will enter & remain in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. When you think these eight thoughts of a great person, then — whenever you want — with the stilling of directed thoughts & evaluations, you will enter & remain in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance.… with the fading of rapture, you will remain equanimous, mindful, & alert, and sense pleasure with the body. You will enter & remain in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ When you think these eight thoughts of a great person, then — whenever you want — with the abandoning of pleasure & pain, as with the earlier disappearance of elation & distress, you will enter & remain in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain.

“Now, when you think these eight thoughts of a great person and become a person who can attain at will, without trouble or difficulty, these four jhānas — heightened mental states providing a pleasant abiding in the here & now — then your robe of cast-off rags will seem to you to be just like the clothes chest of a householder or householder’s son, full of clothes of many colors. As you live contented, it will serve for your delight, for a comfortable abiding, for non-agitation, & for alighting on unbinding.

“When you think these eight thoughts of a great person and become a person who can attain at will, without trouble or difficulty, these four jhānas — heightened mental states providing a pleasant abiding in the here & now — then your meal of almsfood will seem to you to be just like the rice & wheat of a householder or householder’s son, cleaned of black grains, and served with a variety of sauces & seasonings.… your dwelling at the foot of a tree will seem to you to be just like the gabled mansion of a householder or householder’s son, plastered inside & out, draft-free, bolted, and with its shutters closed.… your bed on a spread of grass will seem to you like the couch of a householder or householder’s son, spread with long-haired coverlets, white woolen coverlets, embroidered coverlets, antelope-hide & deer-skin rugs, covered with a canopy, and with red cushions for the head & feet.…

“When you think these eight thoughts of a great person and become a person who can attain at will, without trouble or difficulty, these four jhānas — heightened mental states providing a pleasant abiding in the here & now — then your medicine of strong-smelling urine will seem to you to be just like the various tonics of a householder or householder’s son: ghee, fresh butter, oil, honey, and molasses sugar. As you liv e contented, it will serve for your delight, for a comfortable abiding, for non-agitation, & for alighting on unbinding.

“Now, then, Anuruddha, you are to stay right here among the Cetis for the coming Rains Retreat.”

“As you say, venerable sir,” Ven. Anuruddha responded to him.

Then, having given this exhortation to Ven. Anuruddha, the Blessed One — as a strong man might extend his flexed arm or flex his extended arm — disappeared from the Eastern Bamboo Park of the Cetis and reappeared among the Bhaggas in the Deer Park at Bhesakaḷā Forest, near Crocodile Haunt. He sat down on a prepared seat and, as he was sitting there, he addressed the monks: “Monks, I will teach you the eight thoughts of a great person. Listen & pay close attention. I will speak.”

“Yes, lord,” the monks responded to him.

The Blessed One said, “Now, what are the eight thoughts of a great person? This Dhamma is for one who is modest, not for one who is self-aggrandizing. This Dhamma is for one who is content, not for one who is discontent. This Dhamma is for one who is reclusive, not for one who is entangled. This Dhamma is for one whose persistence is aroused, not for one who is lazy. This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused. This Dhamma is for one whose mind is concentrated, not for one whose mind is unconcentrated. This Dhamma is for one endowed with discernment, not for one whose discernment is weak. This Dhamma is for one who enjoys non-objectification, who delights in non-objectification, not for one who enjoys & delights in objectification.

“‘This Dhamma is for one who is modest, not for one who is self-aggrandizing.’ Thus was it said. With reference to what was it said? There is the case where a monk, being modest, does not want it to be known that ‘He is modest.’ Being content, he does not want it to be known that ‘He is content.’ Being reclusive, he does not want it to be known that ‘He is reclusive.’ His persistence being aroused, he does not want it to be known that ‘His persistence is aroused.’ His mindfulness being established, he does not want it to be known that ‘His mindfulness is established.’ His mind being concentrated, he does not want it to be known that ‘His mind is concentrated.’ Being endowed with discernment, he does not want it to be known that ‘He is endowed with discernment.’ Enjoying non-objectification, he does not want it to be known that ‘He is enjoying non-objectification.’ ‘This Dhamma is for one who is modest, not for one who is self-aggrandizing.’ Thus was it said. And with reference to this was it said.

“‘This Dhamma is for one who is content, not for one who is discontent.’ Thus was it said. With reference to what was it said? There is the case where a monk is content with any old robe cloth at all, any old almsfood, any old lodging, any old medicinal requisites for curing sickness at all. ‘This Dhamma is for one who is content, not for one who is discontent.’ Thus was it said. And with reference to this was it said.

“‘This Dhamma is for one who is reclusive, not for one who is entangled.’ Thus was it said. With reference to what was it said? There is the case where a monk, when living reclusively, is visited by monks, nuns, lay men, lay women, kings, royal ministers, sectarians & their disciples. With his mind bent on seclusion, tending toward seclusion, inclined toward seclusion, aiming at seclusion, relishing renunciation, he converses with them only as much is necessary for them to take their leave. ‘This Dhamma is for one who is reclusive, not for one who is entangled.’ Thus was it said. And with reference to this was it said.

“‘This Dhamma is for one whose persistence is aroused, not for one who is lazy.’ Thus was it said. With reference to what was it said? There is the case where a monk keeps his persistence aroused for abandoning unskillful mental qualities and taking on skillful mental qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. ‘This Dhamma is for one whose persistence is aroused, not for one who is lazy.’ Thus was it said. And with reference to this was it said.

“‘This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused.’ Thus was it said. With reference to what was it said? There is the case where a monk is mindful, endowed with excellent proficiency in mindfulness, remembering & able to call to mind even things that were done & said long ago. ‘This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused.’ Thus was it said. And with reference to this was it said.

“‘This Dhamma is for one whose mind is concentrated, not for one whose mind is unconcentrated.’ Thus was it said. With reference to what was it said? There is the case where a monk, quite secluded from sensuality, secluded from unskillful qualities, enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance. With the fading of rapture he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. ‘This Dhamma is for one whose mind is concentrated, not for one whose mind is unconcentrated.’ Thus was it said. And with reference to this was it said.

“‘This Dhamma is for one endowed with discernment, not for one whose discernment is weak.’ Thus was it said. With reference to what was it said? There is the case where a monk is discerning, endowed with discernment of arising & passing away — noble, penetrating, leading to the right ending of stress. ‘This Dhamma is for one endowed with discernment, not for one whose discernment is weak.’ Thus was it said. And with reference to this was it said.

“‘This Dhamma is for one who enjoys non-objectification, who delights in non-objectification, not for one who enjoys & delights in objectification.’ Thus was it said. With reference to what was it said? There is the case where a monk’s mind leaps up, grows confident, steadfast, & released in the cessation of objectification. ‘This Dhamma is for one who enjoys non-objectification, who delights in non-objectification, not for one who enjoys & delights in objectification.’ Thus was it said. And with reference to this was it said.”

Now, during the following Rains Retreat, Ven. Anuruddha stayed right there in the Eastern Bamboo Park among the Cetis. Dwelling alone, secluded, heedful, ardent, & resolute, he in no long time entered & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, directly knowing & realizing it for himself in the here & now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” And thus Ven. Anuruddha became another one of the arahants.

Then, on attaining arahantship, he uttered this verse:

“Monks, there are these eight bonanzas of merit, rewards of skillfulness, nourishments of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing, to welfare & happiness. Which eight?

“There is the case where a disciple of the noble ones has gone to the Buddha for refuge. This is the first bonanza of merit, bonanza of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness.

“And further, the disciple of the noble ones has gone to the Dhamma for refuge. This is the second bonanza of merit.…

“And further, the disciple of the noble ones has gone to the Saṅgha for refuge. This is the third bonanza of merit.…

“Now, there are these five gifts, five great gifts — original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning — that are not open to suspicion, will never be open to suspicion, and are unfaulted by knowledgeable contemplatives & brahmans. Which five?

“There is the case where a disciple of the noble ones, abandoning the taking of life, abstains from taking life. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the first gift, the first great gift — original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning — that is not open to suspicion, will never be open to suspicion, and is unfaulted by knowledgeable contemplatives & brahmans. And this is the fourth bonanza of merit.…

“And further, abandoning taking what is not given [stealing], the disciple of the noble ones abstains from taking what is not given. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the second gift, the second great gift… and this is the fifth bonanza of merit.…

“And further, abandoning sexual misconduct, the disciple of the noble ones abstains from sexual misconduct. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the third gift, the third great gift… and this is the sixth bonanza of merit.…

“And further, abandoning the telling of lie[s], the disciple of the noble ones abstains from telling lies. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the fourth gift, the fourth great gift… and this is the seventh bonanza of merit.…

“And further, abandoning the use of intoxicants, the disciple of the noble ones abstains from taking intoxicants. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the fifth gift, the fifth great gift — original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning — that is not open to suspicion, will never be open to suspicion, and is unfaulted by knowledgeable contemplatives & brahmans. And this is the eighth bonanza of merit, bonanza of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness.”

“Monks, the taking of life — when indulged in, developed, & pursued — is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry ghosts. The slightest of all the results coming from the taking of life is that, when one becomes a human being, it leads to a short life span.

“Stealing — when indulged in, developed, & pursued — is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry ghosts. The slightest of all the results coming from stealing is that, when one becomes a human being, it leads to the loss of one’s wealth.

“Sexual misconduct — when indulged in, developed, & pursued — is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry ghosts. The slightest of all the results coming from sexual misconduct is that, when one becomes a human being, it leads to rivalry & revenge.

“Lying — when indulged in, developed, & pursued — is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry ghosts. The slightest of all the results coming from lying is that, when one becomes a human being, it leads to being falsely accused.

“Divisive speech — when indulged in, developed, & pursued — is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry ghosts. The slightest of all the results coming from divisive speech is that, when one becomes a human being, it leads to the breaking of one’s friendships.

“Harsh speech — when indulged in, developed, & pursued — is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry ghosts. The slightest of all the results coming from harsh speech is that, when one becomes a human being, it leads to unappealing sounds.

“Idle chatter — when indulged in, developed, & pursued — is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry ghosts. The slightest of all the results coming from idle chatter is that, when one becomes a human being, it leads to words that aren’t worth taking to heart.

“The drinking of fermented & distilled liquors — when indulged in, developed, & pursued — is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry ghosts. The slightest of all the results coming from drinking fermented & distilled liquors is that, when one becomes a human being, it leads to mental derangement.”

On one occasion the Blessed One was staying near Kapilavatthu in the Banyan Park. Then Mahāpajāpati Gotamī went to the Blessed One and, on arrival, having bowed to him, stood to one side. As she was standing there she said to him: “It would be good, lord, if women might obtain the Going-forth from the home life into homelessness in the Dhamma & Vinaya made known by the Tathāgata.”

“Enough, Gotamī. Don’t advocate women’s Going-forth from the home life into homelessness in the Dhamma & Vinaya made known by the Tathāgata.”

A second time.… A third time she said to him: “It would be good, lord, if women might obtain the Going-forth from the home life into homelessness in the Dhamma & Vinaya made known by the Tathāgata.”

“Enough, Gotamī. Don’t advocate women’s Going-forth from the home life into homelessness in the Dhamma & Vinaya made known by the Tathāgata.”[11]

So Mahāpajāpati Gotamī, (thinking,) “The Blessed One does not allow women’s Going-forth from the home life into homelessness in the Dhamma & Vinaya made known by the Tathāgata” — sad & unhappy, crying, her face in tears — bowed to the Blessed One and left, keeping him to her right.

The Blessed One, having stayed as long as he liked in Kapilavatthu, set out for Vesālī. After wandering in stages, he arrived at Vesālī. There he stayed near Vesālī at the Gabled Hall in the Great Forest.

Then Mahāpajāpati Gotamī, having had her hair cut off, having donned ochre robes, set out for Vesālī together with a large number of Sakyan women. After wandering in stages, she arrived at Vesālī and went to the Gabled Hall in the Great Forest. Then she stood there outside the porch, her feet swollen, her limbs covered with dust, sad & unhappy, crying, her face in tears. Ven. Ānanda[12] saw her standing there outside the porch, her feet swollen, her limbs covered with dust, sad & unhappy, crying, her face in tears, and so asked her, “Why, Gotamī, why are you standing here outside the porch, your feet swollen, your limbs covered with dust, sad & unhappy, crying, your face in tears?”

“Because, venerable sir, the Blessed One does not allow women’s Going-forth from the home life into homelessness in the Dhamma & Vinaya made known by the Tathāgata.”

“In that case, Gotamī, stay right here[14] while I ask the Blessed One to allow women’s Going-forth from the home life into homelessness in the Dhamma & Vinaya made known by the Tathāgata.”

Then Ven. Ānanda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One: “Lord, Mahāpajāpati Gotamī is standing outside the porch — her feet swollen, her limbs covered with dust, sad and unhappy, crying, her face in tears, because the Blessed One does not allow women’s Going-forth from the home life into homelessness in the Dhamma & Vinaya made known by the Tathāgata. It would be good if women might obtain the Going-forth from the home life into homelessness in the Dhamma & Vinaya made known by the Tathāgata.” Then Ven. Ānanda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One: “Lord, Mahāpajāpati Gotamī is standing outside the porch — her feet swollen, her limbs covered with dust, sad and unhappy, crying, her face in tears, because the Blessed One does not allow women’s Going-forth from the home life into homelessness in the Dhamma & Vinaya made known by the Tathāgata. It would be good if women might obtain the Going-forth from the home life into homelessness in the Dhamma & Vinaya made known by the Tathāgata.”

“Enough, Ānanda. Don’t advocate women’s Going-forth from the home life into homelessness in the Dhamma & Vinaya made known by the Tathāgata.”

A second time.… A third time, Ven. Ānanda said, “… It would be good, lord, if women might obtain the Going-forth from the home life into homelessness in the Dhamma & Vinaya made known by the Tathāgata.”

“Enough, Ānanda. Don’t advocate women’s Going-forth from the home life into homelessness in the Dhamma & Vinaya made known by the Tathāgata.”

Then the thought occurred to Ven. Ānanda, “The Blessed One does not allow women’s Going-forth from the home life into homelessness in the Dhamma & Vinaya made known by the Tathāgata. What if I were to find some other way to ask the Blessed One to allow women’s Going-forth from the home life into homelessness in the Dhamma & Vinaya made known by the Tathāgata.” So he said to the Blessed One, “Lord, if a woman were to go forth from the home life into homelessness in the Dhamma & Vinaya made known by the Tathāgata, would she be able to realize the fruit of stream-entry, once-returning, non-returning, or arahantship?”

“Yes, Ānanda, she would.…”

“In that case, lord, Mahāpajāpati Gotamī has been of great service to the Blessed One. She was the Blessed One’s aunt, foster mother, nurse, giver of milk. When the Blessed One’s mother passed away, she gave him milk. It would be good if women might obtain the Going-forth from the home life into homelessness in the Dhamma & Vinaya made known by the Tathāgata.”

“Ānanda, if Mahāpajāpati Gotamī accepts eight rules of respect [garu-dhamma], that will be her Acceptance [as a nun].

[1] “A nun who has been fully accepted even for a century must bow down, rise up from her seat, salute with hands palm-to-palm over her heart, and perform forms of respect due to superiors to a monk even if he has been fully accepted on that very day. This rule is to be honored, respected, revered, venerated, never to be transgressed as long as she lives.

[2] “A nun must not spend the Rains in a residence where there is no monk (nearby).…

[3] “Every half-month a nun should expect two things from the Saṅgha of monks: (permission to) ask for the date of the uposatha and (permission to) approach for an exhortation.…

[4] “At the end of the Rains-residence, a nun should invite (accusations from) both Saṅghas [the Saṅgha of monks and the Saṅgha of nuns] on any of three grounds: what they have seen, what they have heard, what they have suspected.…

[5] “A nun who has broken any of the rules of respect must undergo penance for half a month under both Saṅghas.…

[6] “Only after a female trainee has trained in the six precepts for two years can she request Acceptance from both Saṅghas.…

[7] “A monk must not in any way be insulted or reviled by a nun.…

[8] “From this day forward, the admonition of a monk by a nun is forbidden, but the admonition of a nun by a monk is not forbidden. This rule, too, is to be honored, respected, revered, venerated, never to be transgressed as long as she lives.

“If Mahāpajāpati Gotamī accepts these eight rules of respect, that will be her Acceptance.”

Then Ven. Ānanda, having learned the eight rules of respect in the Blessed One’s presence, went to Mahāpajāpati Gotamī and, on arrival, said to her, “Gotamī, if you accept these eight rules of respect, that will be your Acceptance. [And he repeated the eight rules.]”

“Ven. Ānanda, just as if a young woman — or man — fond of ornamentation, with bathed head, having been given a garland of lotuses or jasmine or scented creepers, having accepted it in both hands, were to place it on her head, in the same way I accept the eight rules of respect, never to transgress them as long as I live.”

Then Ven. Ānanda returned to the Blessed One and, having bowed down, sat to one side. As he was sitting there he said, “Venerable sir, Mahāpajāpati Gotamī has accepted the eight rules of respect, never to transgress them as long as she lives.”[14]

“But, Ānanda, if women had not obtained the Going-forth from the home life into homelessness in the Dhamma & Vinaya made known by the Tathāgata, the holy life would have lasted long, the true Dhamma would have lasted 1,000 years. But now that they have obtained the Going-forth from the home life into homelessness in the Dhamma & Vinaya made known by the Tathāgata, the holy life will not last long, the true Dhamma will last only 500 years.[15]

“Just as a clan in which there are many women and few men is easily plundered by robbers and thieves, in the same way, in whatever Dhamma & Vinaya women obtain the Going-forth from home life into homelessness, the holy life does not last long.

“Just as, when the white blight falls on a field of ripening wheat, that field of wheat does not last long, in the same way, in whatever Dhamma & Vinaya women obtain the Going-forth from home life into homelessness, the holy life does not last long.

“Just as, when the rust disease falls on a field of sugar cane, that field of sugar cane does not last long, in the same way, in whatever Dhamma & Vinaya women obtain the Going-forth from home life into homelessness, the holy life does not last long.

“Just as a man might make an embankment in advance around a great reservoir to keep the waters from overflowing, in the same way I have set forth in advance the eight rules of respect for nuns that they are not to transgress as long as they live.”[16]

I have heard that at on one occasion the Blessed One was staying near Vesāli at the Gabled Hall in the Great Forest.

Then Mahāpajāpati Gotamī went to the Blessed One and, on arrival, having bowed down to him, stood to one side. As she was standing there she said to him: “It would be good, lord, if the Blessed One would teach me the Dhamma in brief such that, having heard the Dhamma from the Blessed One, I might dwell alone, secluded, heedful, ardent, & resolute.”

“Gotamī, the qualities of which you may know, ‘These qualities lead to passion, not to dispassion; to being fettered, not to being unfettered; to accumulating, not to shedding; to self-aggrandizement, not to modesty; to discontent, not to contentment; to entanglement, not to reclusiveness; to laziness, not to aroused persistence; to being burdensome, not to being unburdensome’: You may categorically hold, ‘This is not the Dhamma, this is not the Vinaya, this is not the Teacher’s instruction.’

“As for the qualities of which you may know, ‘These qualities lead to dispassion, not to passion; to being unfettered, not to being fettered; to shedding, not to accumulating; to modesty, not to self-aggrandizement; to contentment, not to discontent; to reclusiveness, not to entanglement; to aroused persistence, not to laziness; to being unburdensome, not to being burdensome’: You may categorically hold, ‘This is the Dhamma, this is the Vinaya, this is the Teacher’s instruction.’”

That is what the Blessed One said. Gratified, Mahāpājapati Gotamī delighted in his words.

I have heard that on one occasion the Blessed One was staying among the Koḷiyans. Now the Koḷiyans have a town named Kakkarapatta. There Dīghajāṇu [LongShin] the Koḷiyan went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “We are lay people enjoying sensual pleasures: living crowded with spouses and children; using Kāsi fabrics and sandalwood; wearing garlands, scents, and creams; handling gold and silver. May the Blessed One teach the Dhamma for those like us, for our happiness and well-being in this life, for our happiness and well-being in lives to come.”

(The Blessed One said:) “There are these four qualities, TigerPaw, that lead to a lay person’s happiness and well-being in this life. Which four? Being consummate in initiative, being consummate in vigilance, admirable friendship, and maintaining one’s livelihood in tune.

“And what is meant by being consummate in initiative? There is the case where a lay person, by whatever occupation he makes his living — whether by farming or trading or cattle tending or archery or as a king’s man or by any other craft — is clever and untiring at it, endowed with discrimination in its techniques, enough to arrange and carry it out. This is called being consummate in initiative.

“And what is meant by being consummate in vigilance? There is the case where a lay person has righteous wealth — righteously gained, coming from his initiative, his striving, his making an effort, gathered by the strength of his arm, earned by his sweat — he manages to protect it through vigilance (with the thought), ‘How shall neither kings nor thieves make off with this property of mine, nor fire burn it, nor water sweep it away, nor hateful heirs make off with it?’ This is called being consummate in vigilance.

“And what is meant by admirable friendship? There is the case where a lay person, in whatever town or village he may dwell, associates with householders or householders’ sons, young or old, who are consummate in conviction, consummate in virtue, consummate in generosity, consummate in discernment. He talks with them, engages them in discussions. He emulates consummate conviction in those who are consummate in conviction, consummate virtue in those who are consummate in virtue, consummate generosity in those who are consummate in generosity, and consummate discernment in those who are consummate in discernment. This is called admirable friendship.

“And what is meant by maintaining one’s livelihood in tune? There is the case where a lay person, knowing the income and outflow of his wealth, maintains a livelihood in tune, neither a spendthrift nor a penny-pincher, (thinking,) ‘Thus will my income exceed my outflow, and my outflow will not exceed my income.’ Just as when a weigher or his apprentice, when holding the scales, knows, ‘It has tipped down so much or has tipped up so much,’ in the same way, the lay person, knowing the income and outflow of his wealth, maintains a livelihood in tune, neither a spendthrift nor a penny-pincher, (thinking,) ‘Thus will my income exceed my outflow, and my outflow will not exceed my income.’ If a lay person has a small income but maintains a grand livelihood, it will be rumored of him, ‘This clansman devours his wealth like a fruit-tree eater [Commentary: one who shakes more fruit off a tree than he can possibly eat].’ If a lay person has a large income but maintains a miserable livelihood, it will be rumored of him, ‘This clansman will die of starvation.’ But when a lay person, knowing the income and outflow of his wealth, maintains a livelihood in tune, neither a spendthrift nor a penny-pincher, (thinking,) ‘Thus will my income exceed my outflow, and my outflow will not exceed my income,’ this is called maintaining one’s livelihood in tune.

“These are the four drains on one’s store of wealth: being debauched in sex; being debauched in drink; being debauched in gambling; and having evil people as friends, associates, & companions. Just as if there were a great reservoir with four inlets and four drains, and a man were to close the inlets and open the drains, and the sky were not to pour down proper showers, the depletion of that great reservoir could be expected, not its increase. In the same way, these are the four drains on one’s store of wealth: being debauched in sex, being debauched in drink, being debauched in gambling, and having evil people as friends, associates, & companions.

“These are the four inlets to one’s store of wealth: not being debauched in sex; not being debauched in drink; not being debauched in gambling; and having admirable people as friends, associates, & companions. Just as if there were a great reservoir with four inlets and four drains, and a man were to open the inlets and close the drains, and the sky were to pour down proper showers, the increase of that great reservoir could be expected, not its depletion. In the same way, these are the four inlets to one’s store of wealth: not being debauched in sex, not being debauched in drink, not being debauched in gambling, and having admirable people as friends, associates, & companions.

“These, TigerPaw, are the four qualities that lead to a lay person’s happiness and well-being in this life.

“There are these four qualities that lead to a lay person’s happiness and well-being in lives to come. Which four? Being consummate in conviction, being consummate in virtue, being consummate in generosity, being consummate in discernment.

“And what does it mean to be consummate in conviction? There is the case where a disciple of the noble ones has conviction, is convinced of the Tathāgata’s awakening: ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’ This is called being consummate in conviction.

“And what does it mean to be consummate in virtue? There is the case where a disciple of the noble ones abstains from taking life, abstains from stealing, abstains from sexual misconduct, abstains from lying, abstains from taking intoxicants that cause heedlessness. This is called being consummate in virtue.

“And what does it mean to be consummate in generosity? There is the case of a disciple of the noble ones, his awareness cleansed of the stain of miserliness, living at home, freely generous, openhanded, delighting in being magnanimous, responsive to requests, delighting in the distribution of alms. This is called being consummate in generosity.

“And what does it mean to be consummate in discernment? There is the case where a disciple of the noble ones is discerning, endowed with discernment of arising and passing away — noble, penetrating, leading to the right ending of stress. This is called being consummate in discernment.

“These, TigerPaw, are the four qualities that lead to a lay person’s happiness and well-being in lives to come.

“Monks, these eight persons are to be found existing in the world. Which eight?

“There is the case where a desire for gain arises in a monk living independently in seclusion. He rouses himself, strives, & makes an effort for gain, yet for him — rousing himself, striving, & making an effort for gain — gain doesn’t arise. Because of that lack of gain, he sorrows, grieves, & laments, beats his breast, becomes distraught. This is called a monk who desires gain, who rouses himself, strives, & makes an effort for gain, but not gaining it, sorrows & laments. And he has fallen away from the True Dhamma.

“Then there is the case where a desire for gain arises in a monk living independently in seclusion. He rouses himself, strives, & makes an effort for gain, and for him — rousing himself, striving, & making an effort for gain — gain arises. Because of that gain, he becomes intoxicated, complacent, & falls into heedlessness. This is called a monk who desires gain, who rouses himself, strives, & makes an effort for gain, and on gaining it becomes intoxicated & heedless. And he has fallen away from the True Dhamma.

“Then there is the case where a desire for gain arises in a monk living independently in seclusion. He doesn’t rouse himself, strive, or make an effort for gain, and for him — not rousing himself, striving, or making an effort for gain — gain doesn’t arise. Because of that lack of gain, he sorrows, grieves, & laments, beats his breast, becomes distraught. This is called a monk who desires gain, who doesn’t rouse himself, strive, or make an effort for gain, and not gaining it, sorrows & laments. And he has fallen away from the True Dhamma.

“Then there is the case where a desire for gain arises in a monk living independently in seclusion. He doesn’t rouse himself, strive, or make an effort for gain, yet for him — not rousing himself, striving, or making an effort for gain — gain arises. Because of that gain, he becomes intoxicated, complacent, & falls into heedlessness. This is called a monk who desires gain, who doesn’t rouse himself, strive, or make an effort for gain, but on gaining it becomes intoxicated & heedless. And he has fallen away from the True Dhamma.

“Then there is the case where a desire for gain arises in a monk living independently in seclusion. He rouses himself, strives, & makes an effort for gain, yet for him — rousing himself, striving, & making an effort for gain — gain doesn’t arise. Because of that lack of gain, he doesn’t sorrow, grieve, lament, beat his breast, or become distraught. This is called a monk who desires gain, who rouses himself, strives, & makes an effort for gain, but not gaining it, doesn’t sorrow or lament. And he has not fallen away from the True Dhamma.

“Then there is the case where a desire for gain arises in a monk living independently in seclusion. He rouses himself, strives, & makes an effort for gain, and for him — rousing himself, striving, & making an effort for gain — gain arises. Because of that gain, he doesn’t become intoxicated, complacent, or fall into heedlessness. This is called a monk who desires gain, who rouses himself, strives, & makes an effort for gain, and on gaining it doesn’t become intoxicated or heedless. And he has not fallen away from the True Dhamma.

“Then there is the case where a desire for gain arises in a monk living independently in seclusion. He doesn’t rouse himself, strive, or make an effort for gain, and for him — not rousing himself, striving, or making an effort for gain — gain doesn’t arise. Because of that lack of gain, he doesn’t sorrow, grieve, lament, beat his breast, or become distraught. This is called a monk who desires gain, who doesn’t rouse himself, strive, or make an effort for gain, and not gaining it, doesn’t sorrow or lament. And he not has fallen away from the True Dhamma.

“Then there is the case where a desire for gain arises in a monk living independently in seclusion. He doesn’t rouse himself, strive, or make an effort for gain, yet for him — not rousing himself, striving, or making an effort for gain — gain arises. Because of that gain, he doesn’t become intoxicated, complacent, or fall into heedlessness. This is called a monk who desires gain, who doesn’t rouse himself, strive, or make an effort for gain, and on gaining it doesn’t become intoxicated or heedless. And he has not fallen away from the True Dhamma.

“Monks, these eight persons are to be found existing in the world.”

Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: “It would be good if the Blessed One would teach me the Dhamma in brief so that, having heard the Dhamma from the Blessed One, I might dwell alone in seclusion: heedful, ardent, & resolute.”

“But it is in just this way that some worthless men make a request but then, having been told the Dhamma, think they should tag along right behind me.”

“May the Blessed One teach me the Dhamma in brief! May the One Well-Gone teach me the Dhamma in brief! It may well be that I will understand the Blessed One’s words. It may well be that I will become an heir to the Blessed One’s words.”

“Then, monk, you should train yourself thus: ‘My mind will be established inwardly, well-composed. No evil, unskillful qualities, once they have arisen, will remain consuming the mind.’ That’s how you should train yourself.

“Then you should train yourself thus: ‘Good-will, as my awareness-release, will be developed, pursued, given a means of transport, given a grounding, steadied, consolidated, & well-undertaken.’ That’s how you should train yourself. When you have developed this concentration in this way, you should develop this concentration with directed thought & evaluation, you should develop it with no directed thought & a modicum of evaluation, you should develop it with no directed thought & no evaluation, you should develop it accompanied by rapture… not accompanied by rapture… endowed with a sense of enjoyment; you should develop it endowed with equanimity.

“When this concentration is thus developed, thus well-developed by you, you should then train yourself thus: ‘Compassion, as my awareness-release.… Empathetic joy, as my awareness-release.… Equanimity, as my awareness-release, will be developed, pursued, given a means of transport, given a grounding, steadied, consolidated, & well-undertaken.’ That’s how you should train yourself. When you have developed this concentration in this way, you should develop this concentration with directed thought & evaluation, you should develop it with no directed thought & a modicum of evaluation, you should develop it with no directed thought & no evaluation, you should develop it accompanied by rapture… not accompanied by rapture… endowed with a sense of enjoyment; you should develop it endowed with equanimity.

“When this concentration is thus developed, thus well-developed by you, you should then train yourself thus: ‘I will remain focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world.’ That’s how you should train yourself. When you have developed this concentration in this way, you should develop this concentration with directed thought & evaluation, you should develop it with no directed thought & a modicum of evaluation, you should develop it with no directed thought & no evaluation, you should develop it accompanied by rapture… not accompanied by rapture… endowed with a sense of enjoyment; you should develop it endowed with equanimity.

“When this concentration is thus developed, thus well-developed by you, you should train yourself: ‘I will remain focused on feelings in & of themselves.… the mind in & of itself… mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world.’ That’s how you should train yourself. When you have developed this concentration in this way, you should develop this concentration with directed thought & evaluation, you should develop it with no directed thought & a modicum of evaluation, you should develop it with no directed thought & no evaluation, you should develop it accompanied by rapture… not accompanied by rapture… endowed with a sense of enjoyment; you should develop it endowed with equanimity.

“When this concentration is thus developed, thus well-developed by you, then wherever you go, you will go in comfort. Wherever you stand, you will stand in comfort. Wherever you sit, you will sit in comfort. Wherever you lie down, you will lie down in comfort.”

Then that monk, having been admonished by the admonishment from the Blessed One, got up from his seat and bowed down to the Blessed One, circled around him, keeping the Blessed One to his right side, and left. Then, dwelling alone, secluded, heedful, ardent, & resolute, he in no long time entered & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, directly knowing & realizing it for himself in the here & now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” And thus he became another one of the arahants.

I have heard that on one occasion the Blessed One was staying near Gayā at Gayā Head. There he addressed the monks, “Monks!”

“Yes, lord,” the monks responded to the Blessed One.

The Blessed One said, “Monks, before my self-awakening, when I was still just an unawakened bodhisatta, I perceived light but did not see forms. The thought occurred to me, ‘If I perceived light and saw forms, then this knowledge-&-vision of mine would be purer.’

“So, at a later time — staying heedful, ardent, & resolute — I perceived light and saw forms, but I did not associate with those devas, didn’t converse with them, or engage them in discussion. The thought occurred to me, ‘If I perceived light and saw forms; and associated with those devas, conversed with them, and engaged them in discussion, then this knowledge-&-vision of mine would be purer.

“So, at a later time — staying heedful, ardent, & resolute — I perceived light and saw forms; and I also associated with those devas, conversed with them, and engaged them in discussion; but I did not know of those devas that ‘These devas are from this or that deva host.’ The thought occurred to me, ‘If I perceived light and saw forms; and associated with those devas, conversed with them, and engaged them in discussion; and I also knew of those devas that ‘These devas are from this or that deva host,’ then this knowledge-&-vision of mine would be purer.

“So, at a later time — staying heedful, ardent, & resolute — I perceived light and saw forms; and associated with those devas, conversed with them, and engaged them in discussion; and I also knew of those devas that ‘These devas are from this or that deva host’; but I did not know of those devas that ‘As a result of this kamma, these devas fell away from here and reappeared there.’ The thought occurred to me, ‘If I perceived light and saw forms; and associated with those devas, conversed with them, and engaged them in discussion; and I also knew of those devas that ‘These devas are from this or that deva host’; and I also knew of those devas that ‘As a result of this kamma, these devas fell away from here and reappeared there,’ then this knowledge-&-vision of mine would be purer.’

“… I also knew of those devas that, ‘As a result of this kamma, these devas fell away from here and reappeared there,’ but I did not know of those devas that ‘As a result of this kamma, these devas are nourished on such food and experience such pleasure & pain.’ …

“… I also knew of those devas that, ‘As a result of this kamma, these devas are nourished on such food and devas that ‘As a result of this kamma, these devas have such a lifespan and are of such long standing.’ …

“… I also knew of those devas that, ‘As a result of this kamma, these devas have such a lifespan and are of such long standing,’ but I did not know of those devas whether I had lived together with these devas or not. The thought occurred to me, ‘If I perceived light and saw forms; and associated with those devas, conversed with them, and engaged them in discussion; and I also knew of those devas that ‘These devas are from this or that deva host’; and I also knew of those devas that ‘As a result of this kamma, these devas fell away from here and reappeared there’; and I also knew of those devas that ‘As a result of this kamma, these devas are nourished on such food and experience such pleasure & pain’; and I also knew of those devas that ‘As a result of this kamma, these devas have such a lifespan and are of such long standing’; and I also knew of those devas whether I had previously lived together with them or not, then this knowledge-&-vision of mine would be purer.’

“So, at a later time — staying heedful, ardent, & resolute — I perceived light and saw forms; and associated with those devas, conversed with them, and engaged them in discussion; and I also knew of those devas that ‘These devas are from this or that deva host’; and I also knew of those devas that ‘As a result of this kamma, these devas fell away from here and reappeared there’; and I also knew of those devas that ‘As a result of this kamma, these devas are nourished on such food and experience such pleasure & pain’; and I also knew of those devas that ‘As a result of this kamma, these devas have such a lifespan and are of such long standing’; and I also knew of those devas whether I had previously lived together with them or not.

“And, monks, as long as this — my eight-round heightened deva-knowledge-&-vision — was not pure, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its devas, Māras, & Brahmās, with its people with their contemplatives & brahmans, their royalty & commonfolk. But as soon as this — my eight-round heightened deva-knowledge-&-vision — was truly pure, then I did claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its devas, Māras, & Brahmās, with its people with their contemplatives & brahmans, their royalty & commonfolk. Knowledge & vision arose in me: ‘Unprovoked is my release. This is the last birth. There is now no further becoming.’”

“Monks, there are these eight grounds for laziness. Which eight?

“There is the case where a monk has some work to do. The thought occurs to him: ‘I will have to do this work. But when I have done this work, my body will be tired. Why don’t I lie down?’ So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the first ground for laziness.

“Then there is the case where a monk has done some work. The thought occurs to him: ‘I have done some work. Now that I have done work, my body is tired. Why don’t I lie down?’ So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the second ground for laziness.

“Then there is the case where a monk has to go on a journey. The thought occurs to him: ‘I will have to go on this journey. But when I have gone on the journey, my body will be tired. Why don’t I lie down?’ So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the third ground for laziness.

“Then there is the case where a monk has gone on a journey. The thought occurs to him: ‘I have gone on a journey. Now that I have gone on a journey, my body is tired. Why don’t I lie down?’ So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fourth ground for laziness.

“Then there is the case where a monk, having gone for alms in a village or town, does not get as much coarse or refined food as he would like for his fill. The thought occurs to him: ‘I, having gone for alms in a village or town, have not gotten as much coarse or refined food as I would like for my fill. This body of mine is tired & unsuitable for work. Why don’t I lie down?’ So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fifth ground for laziness.

“Then there is the case where a monk, having gone for alms in a village or town, gets as much coarse or refined food as he would like for his fill. The thought occurs to him: ‘I, having gone for alms in a village or town, have gotten as much coarse or refined food as I would like for my fill. This body of mine is heavy & unsuitable for work — stuffed with beans, as it were. Why don’t I lie down?’ So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the sixth ground for laziness.

“Then there is the case where a monk comes down with a slight illness. The thought occurs to him: ‘I have come down with a slight illness. There’s a need to lie down.’ So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the seventh ground for laziness.

“Then there is the case where a monk has recovered from his illness, not long after his recovery. The thought occurs to him: ‘I have recovered from my illness. It’s not long after my recovery. This body of mine is weak & unsuitable for work. Why don’t I lie down?’ So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the eighth ground for laziness.

“These are the eight grounds for laziness.

“There are these eight grounds for the arousal of energy. Which eight?

“There is the case where a monk has some work to do. The thought occurs to him: ‘I will have to do this work. But when I am doing this work, it will not be easy to attend to the Buddha’s message. Why don’t I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the first ground for the arousal of energy.

“Then there is the case where a monk has done some work. The thought occurs to him: ‘I have done some work. While I was doing work, I couldn’t attend to the Buddha’s message. Why don’t I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the second ground for the arousal of energy.

“Then there is the case where a monk has to go on a journey. The thought occurs to him: ‘I will have to go on this journey. But when I am going on the journey, it will not be easy to attend to the Buddha’s message. Why don’t I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the third ground for the arousal of energy.

“Then there is the case where a monk has gone on a journey. The thought occurs to him: ‘I have gone on a journey. While I was going on the journey, I couldn’t attend to the Buddha’s message. Why don’t I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fourth ground for the arousal of energy.

“Then there is the case where a monk, having gone for alms in a village or town, does not get as much coarse or refined food as he would like for his fill. The thought occurs to him: ‘I, having gone for alms in a village or town, have not gotten as much coarse or refined food as I would like for my fill. This body of mine is light & suitable for work. Why don’t I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fifth ground for the arousal of energy.

“Then there is the case where a monk, having gone for alms in a village or town, gets as much coarse or refined food as he would like for his fill. The thought occurs to him: ‘I, having gone for alms in a village or town, have gotten as much coarse or refined food as I would like for my fill. This body of mine is light[18] & suitable for work. Why don’t I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the sixth ground for the arousal of energy.

“Then there is the case where a monk comes down with a slight illness. The thought occurs to him: ‘I have come down with a slight illness. Now, there’s the possibility that it could get worse. Why don’t I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the seventh ground for the arousal of energy.

“Then there is the case where a monk has recovered from his illness, not long after his recovery. The thought occurs to him: ‘I have recovered from my illness. It’s not long after my recovery. Now, there’s the possibility that the illness could come back. Why don’t I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the eighth ground for the arousal of energy.

“These are the eight grounds for the arousal of energy.”

I have heard that on one occasion the Blessed One, on a wandering tour among the Kosalans with a large Saṅgha of monks, arrived at a Kosalan brahman village named Icchānaṅgala. There he stayed in the Icchānaṅgala forest grove.

The brahman householders of Icchānaṅgala heard it said, “Gotama the contemplative — the son of the Sakyans, having gone forth from the Sakyan clan — on a wandering tour among the Kosalans with a large Saṅgha of monks — has arrived at Icchānaṅgala and is staying in the Icchānaṅgala forest grove. And of that Master Gotama this fine reputation has spread: ‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed. He makes known — having realized it through direct knowledge — this world with its devas, Māras, & Brahmās, this generation with its contemplatives & brahmans, its royalty & commonfolk; he explains the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; he expounds the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.’”

So the brahman householders of Icchānaṅgala, when the night was gone, taking many staple & non-staple foods, went to the gate house of the Icchānaṅgala forest grove. On arrival they stood there making a loud racket, a great racket.

Now at that time Ven. Nāgita was the Blessed One’s attendant. So the Blessed One addressed Ven. Nāgita: “Nāgita, what is that loud racket, that great racket, like fishermen with a catch of fish?”

“Lord, those are the brahman householders of Icchānaṅgala standing at the gate house to the Icchānaṅgala forest grove, having brought many staple & non-staple foods for the sake of the Blessed One & the Saṅgha of monks.”

“May I have nothing to do with honor, Nāgita, and honor nothing to do with me. Whoever cannot obtain at will — without difficulty, without trouble — as I do, the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening, let him consent to this slimy-excrement-pleasure, this torpor-pleasure, this pleasure of gains, offerings, & fame.”

“Lord, let the Blessed One acquiesce (to their offerings) now! Let the One Well-Gone acquiesce now! Now is the time for the Blessed One’s acquiescence, lord! Now is the time for the Blessed One’s acquiescence, lord! Wherever the Blessed One will go now, the brahmans of the towns & countryside will be so inclined. Just as when the rain-devas send rain in fat drops, the waters flow with the incline, in the same way, wherever the Blessed One will go now, the brahmans of the towns & countryside will be so inclined. Why is that? Because such is the Blessed One’s virtue & discernment.”

“May I have nothing to do with honor, Nāgita, and honor nothing to do with me. Whoever cannot obtain at will — without difficulty, without trouble — as I do, the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening, let him consent to this slimy-excrement-pleasure, this torpor-pleasure, this pleasure of gains, offerings, & fame.

“Even some devas, Nāgita, cannot obtain at will — without difficulty, without trouble — as I do, the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening. When you all live together, assemble together, and live committed to dwelling with a group, the thought occurs: ‘Surely these venerable ones cannot obtain at will — without difficulty, without trouble — as I do, the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening, which is why they live together, assemble together, and live committed to dwelling with a group.’

[1] “There is the case, Nāgita, where I see monks laughing out loud, sporting around, tickling one another with their fingers. The thought occurs to me, ‘Surely these venerable ones cannot obtain at will — without difficulty, without trouble — as I do, the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening, which is why they are laughing out loud, sporting around, tickling one another with their fingers.’

[2] “Then there is the case where I see monks — having eaten as much as they want, filling their bellies — live committed to the pleasure of lying down, the pleasure of sensory contacts, the pleasure of torpor. The thought occurs to me, ‘Surely these venerable ones cannot obtain at will — without difficulty, without trouble — as I do, the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening, which is why they — having eaten as much as they want, filling their bellies — live committed to the pleasure of lying down, the pleasure of sensory contacts, the pleasure of torpor.

[3] “Then there is the case where I see a monk sitting in concentration in a village dwelling. The thought occurs to me, ‘Soon a monastery attendant will disturb this venerable one in some way, or a novice will, and rouse him from his concentration.’ And so I am not pleased with that monk’s village-dwelling.

[4] “But then there is the case where I see a monk sitting, nodding, in the wilderness. The thought occurs to me, ‘Soon this venerable one will dispel his drowsiness & fatigue and attend to the wilderness-perception,[19] (his mind) unified.’ And so I am pleased with that monk’s wilderness-dwelling.

[5] “Then there is the case where I see a wilderness monk sitting unconcentrated in the wilderness. The thought occurs to me, ‘Soon this venerable one will center his unconcentrated mind, or protect his concentrated mind.’ And so I am pleased with that monk’s wilderness-dwelling.

[6] “Then there is the case where I see a wilderness monk sitting in concentration in the wilderness. The thought occurs to me, ‘Soon this venerable one will release his unreleased mind, or protect his released mind.’ And so I am pleased with that monk’s wilderness-dwelling.

[7] “Then there is the case where I see a village-dwelling monk who receives robes, alms food, shelter, & medicinal requisites for curing the sick. Receiving, as he likes, those gains, offerings, & fame, he neglects seclusion, he neglects isolated forest & wilderness dwellings. He makes his living by visiting villages, towns, & cities. And so I am not pleased with that monk’s village-dwelling.[20]

[8] “Then there is the case where I see a wilderness monk who receives robes, alms food, shelter, & medicinal requisites for curing the sick. Fending off those gains, offerings, & fame, he doesn’t neglect seclusion, doesn’t neglect isolated forest & wilderness dwellings. And so I am pleased with that monk’s wilderness-dwelling.[21]

“But when I am traveling along a road and see no one in front or behind me, at that time I have my ease, even when urinating & defecating.”