This is how I heard. One time the Blessed One was staying at the province of Uruvelā on the Nerañjarā river bank at the foot of the Goatherd’s Banyan Tree, just after he had become fully enlightened. Then, while the Blessed One was alone in meditation, a thought occurred in his mind thus: “One lives in suffering if one is without a teacher and the guidance of a teacher. Now what ascetic or Brahmin can I honor, respect and stay following his guidance?”

Then it occurred to the Blessed One: “It would be for the sake of fulfilling an unfulfilled aspect of virtue that I would honor, respect, and stay following the guidance of another ascetic or brahmin. However, in this world with its gods, Māra, and Brahmā, in this generation with its ascetics and brahmins, its gods and humans, I do not see another ascetic or brahmin more perfect in virtue than myself, whom I could honor, respect, and remain following his guidance.

“It would be for the sake of fulfilling an unfulfilled aspect of concentration that I would honor, respect, and stay following the guidance of another ascetic or brahmin. However, in this world with its gods, Māra, and Brahmā, in this generation with its ascetics and brahmins, its gods and humans, I do not see another ascetic or brahmin more perfect in concentration than myself, whom I could honor, respect, and stay following his guidance.

“It would be for the sake of fulfilling an unfulfilled aspect of wisdom that I would honor, respect, and stay following the guidance of another ascetic or brahmin. However, in this world with its gods, Māra, and Brahmā, in this generation with its ascetics and brahmins, its gods and humans, I do not see another ascetic or brahmin more perfect in wisdom than myself, whom I could honor, respect, and stay following his guidance.

“It would be for the sake of fulfilling an unfulfilled aspect of liberation that I would honor, respect, and stay following the guidance of another ascetic or brahmin. However, in this world with its gods, Māra, and Brahmā, in this generation with its ascetics and brahmins, its gods and humans, I do not see another ascetic or brahmin more perfect in liberation than myself, whom I could honor, respect, and stay following his guidance.

“It would be for the sake of fulfilling an unfulfilled aspect of the knowledge and vision of liberation that I would honor, respect, and stay following the guidance of another ascetic or brahmin. However, in this world with its gods, Māra, and Brahmā, in this generation with its ascetics and brahmins, its gods and humans, I do not see another ascetic or brahmin more perfect in the knowledge and vision of liberation than myself, whom I could honor, respect, and stay following his guidance.

“Therefore, let me honor and live in dependence on this very Dhamma as my teacher, which I have fully realized.”

Then Brahmā Sahampati, having known the reflection in the Blessed One’s mind, just as quickly as a strong man extends his drawn-in arm or draws in his extended arm, disappeared from the brahmā world and reappeared in front of the Blessed One. Brahmā Sahampati arranged his upper robe over one shoulder, knelt down with his right knee on the ground, worshipping respectfully, he said to the Blessed One: “So it is, Blessed One! So it is, Well Gone One! Bhante, those who were the Arahants, the Supremely Enlightened Buddhas in the past—those Blessed Ones too honored, respected, and lived in dependence just on the Dhamma itself as a teacher. Those who will be the Arahants, the Supremely Enlightened Buddhas in the future—those Blessed Ones too will honor, respect, and live in dependence just on the Dhamma itself as a teacher. Let the Blessed One too, who is at present the Arahant, the Supremely Enlightened One, honor, respect, and live in dependence just on the Dhamma itself as a teacher.”

This is what Brahmā Sahampati said. Having said this, he further said this in verse:

“There lived the Supreme Buddhas in the past. There will live the Buddhas in the future. Removing the sorrow of many beings, there lives the Supreme Buddha in the present.

“All the Buddhas who lived, will live, and live now, regarded the Dhamma as their teacher, deeply respecting it. This is a natural law for all the Buddhas.

“Therefore, the person desiring his own good, wishing for great spiritual growth, should deeply respect the Supreme Dhamma, recollecting the Buddha’s training.”

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, there are two kinds of giving: giving material things and giving the Dhamma. Monks, of these two kinds of giving, giving the Dhamma is supreme.

Monks, there are two kinds of sharing: sharing material things and sharing the Dhamma. Monks, of these two kinds of sharing, sharing the Dhamma is supreme.

Monks, there are two kinds of help: help with material things and help with the Dhamma. Monks, of these two kinds of help, help with the Dhamma is supreme.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

Since the Buddha has praised supreme and unsurpassed giving and sharing, who, if he is wise and confident in the supreme field of merit, would not give at appropriate times?

Those who teach the Buddha’s Dhamma and those who listen to that Dhamma with minds confident in the Buddha’s path are fully purified through the gift of Dhamma. They diligently practise the Buddha’s path.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

Thus have I heard: On one occasion the Blessed One was living in the Deer Park at Isipatana near Bārānasi. Then the Blessed One addressed the group of five monks:

“Monks, these two extremes ought not to be practised by one who has gone forth from the household life. There is addiction to indulgence in sense-pleasures, which is low, coarse, and the way of ordinary people, not practised by noble ones, and is unbeneficial. And there is addiction to self-mortification, which is painful, not practised by noble ones, and unbeneficial.

“Avoiding both these extremes, monks, the Tathāgata has realized the Middle Path which gives vision, gives knowledge; and leads to calm, to insight, to enlightenment, and to Nibbāna.

“And what, monks, is the Middle Path realized by the Tathāgata which gives vision, gives knowledge; and leads to calm, to insight, to enlightenment, and to Nibbāna?

“It is just this Noble Eightfold Path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

“Monks, this is the Middle Path realized by the Tathāgata which gives vision, gives knowledge; and leads to calm, to insight, to enlightenment, and to Nibbāna.

“Monks, the Noble Truth of Suffering, is this: Birth is suffering, ageing is suffering, sickness is suffering, death is suffering, association with disagreeable people and unpleasant things is suffering, separation from loved ones and pleasant thing is suffering, not receiving what one desires is suffering. In brief, the five aggregates of clinging are suffering.

“Monks, the Noble Truth of the Origin of Suffering is this: It is the craving which produces re-existence accompanied by passionate lust, and finding delight now here, and now there; namely, craving for sense-pleasures, craving for existence, and craving for non-existence.

“Monks, the Noble Truth of the Cessation of Suffering is this: It is the complete cessation of that very craving, giving it up, relinquishing it, liberating oneself from it, and detaching oneself from it.

“Monks, the Noble Truth of the Path leading to the Cessation of Suffering is this: It is just this Noble Eightfold Path, namely, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

“Monks, this is the Noble Truth of Suffering. Such was the vision, the understanding, the wisdom, the knowledge, the light that arose in me, concerning things not heard before.

“Monks, this Suffering as a Noble Truth should be fully realized. Such was the vision, the understanding, the wisdom, the knowledge, the light that arose in me concerning things not heard before.

“Monks, this Suffering as a Noble Truth has been fully realized by me. Such was the vision, the understanding, the wisdom, the knowledge, the light that arose in me concerning things not heard before.

“Monks, this is the Noble Truth of the Origin of Suffering. Such was the vision, the understanding, the wisdom, the knowledge, the light that arose in me concerning things not heard before.

“Monks, this Origin of Suffering as a Noble Truth should be removed completely. Such was the vision, the understanding, the wisdom, the knowledge, the light that arose in me concerning things not heard before.

“Monks, this Origin of Suffering as a Noble Truth has been removed completely by me. Such was the vision, the understanding, the wisdom, the knowledge, the light that arose in me concerning things not heard before.

“Monks, this is the Noble Truth of the Cessation of Suffering. Such was the vision, the understanding, the wisdom, the knowledge, the light that arose in me concerning things not heard before.

“Monks, this Cessation of Suffering as a Noble Truth should be attained. Such was the vision, the understanding, the wisdom, the knowledge, the light that arose in me concerning things not heard before.

“Monks, this Cessation of Suffering as a Noble Truth has been attained by me. Such was the vision, the understanding, the wisdom, the knowledge, the light that arose in me concerning things not heard before.

“Monks, this is the Noble Truth of the Path leading to the Cessation of Suffering. Such was the vision, the understanding, the wisdom, the knowledge, the light that arose in me concerning things not heard before.

“Monks, this Path leading to the Cessation of Suffering as a Noble Truth should be developed. Such was the vision, the understanding, the wisdom, the knowledge, the light that arose in me concerning things not heard before.

“Monks, this Path leading to the Cessation of Suffering as a Noble Truth, has been developed by me. Such was the vision, the understanding, the wisdom, the knowledge, the light that arose in me concerning things not heard before.

“Monks, so long as my knowledge and vision of these Four Noble Truths, as they really are, were not perfected in their three phases and twelve aspects, I did not claim to have realized the matchless supreme Enlightenment, in this world with its devās, with its Māras and Brahmas; in this generation with its recluses and brahmins, with its devās and humans.

“Monks, but when my knowledge and vision of these Four Noble Truths, as they really are, were perfected in their three phases and twelve aspects, then I claimed to have realized the matchless supreme Enlightenment, in this world with its devās, with its Māras and Brahmas; in this generation with its recluses and brahmins, with its devās and humans.

“And a vision of insight arose in me thus: Unshakable is the liberation of my mind. This is my last birth. Now there is no more rebirth for me.”

The Blessed One taught this discourse on setting in motion the Wheel of Dhamma. The group of five monks was delighted, and they rejoiced in the words of the Blessed One.

When this discourse was thus expounded, there arose in the Venerable Kondañña the passion-free, stainless eye of Dhamma: “Whatever has the nature of arising, has the nature of ceasing.”

Now when the Blessed One set in motion the Wheel of Dhamma, the earth devās proclaimed thus: “The Matchless Wheel of Dhamma which cannot be stopped by any recluse, brahmin, devā, Māra or Brahma, or anyone in the world, is set in motion by the Blessed One in the Deer Park at Isipatana near Bārānasi.”

Upon hearing the proclamation of the earth devās, all the Cātummahārājika devās proclaimed thus…

Upon hearing the proclamation of the Cātummahārājika devās, all the Tāvatiṁsa devās proclaimed thus…

Upon hearing the proclamation of the Tāvatiṁsa devās, all the Yāma devās proclaimed thus…

Upon hearing the proclamation of the Yāma devās, all the Tusita devās proclaimed thus…

Upon hearing the proclamation of the Tusita devās, all the Nimmāṇaratī devās proclaimed thus…

Upon hearing the proclamation of the Nimmāṇaratī devās, all the Paranimmitavasavatti devās proclaimed thus…

Upon hearing the proclamation of the Paranimmitavasavatti devās, all the Brahmapārisajja devās proclaimed thus…

Upon hearing the proclamation of the Brahmapārisajja devās, all the Brahmapurohita devās proclaimed thus…

Upon hearing the proclamation of the Brahmapurohita devās, all the Mahābrahma devās proclaimed thus…

Upon hearing the proclamation of the Mahābrahma devās, all the Parittābha devās proclaimed thus: …

Upon hearing the proclamation of the Parittābha devās, all the Appamāṇābha devās proclaimed thus…

Upon hearing the proclamation of the Appamāṇābha devās, all the Ābhassara devās proclaimed thus…

Upon hearing the proclamation of the Ābhassara devās, all the Parittasubha devās proclaimed thus…

Upon hearing the proclamation of the Parittasubha devās, all the Appamānasubha devās proclaimed thus…

Upon hearing the proclamation of the Appamānasubha devās, all the Subhakiṇha devās proclaimed thus…

Upon hearing the proclamation of the Subhakiṇha devās, all the Vehapphala devās proclaimed thus…

Upon hearing the proclamation of the Vehapphala devās, all the Aviha devās proclaimed thus…

Upon hearing the proclamation of the Aviha devās, all the Atappa devās proclaimed thus…

Upon hearing the proclamation of the Atappa devās, all the Sudassa devās proclaimed thus…

Upon hearing the proclamation of the Sudassa devās, all the Sudassī devās proclaimed thus…

Upon hearing the proclamation of the Sudassī devās, all the Akaniṭṭha devās proclaimed thus: “The Matchless Wheel of Dhamma which cannot be stopped by any recluse, brahmin, devā, Māra, or Brahma, or anyone in the world, is set in motion by the Blessed One in the Deer Park at Isipatana near Bārānasi.”

Thus at that very moment, at that instant, the proclamation spread as far as the Brahma realm, and the ten thousand world system trembled and quaked and shook. An immeasurable sublime radiance, surpassing the power of devās, appeared in the world.

Then the Blessed One uttered this inspired utterance of joy:

“Indeed Kondañña has realized. Indeed Kondañña has realized.”

Thus it was that the Venerable Kondañña received the name Aññā Kondañña “Kondañña who realized.”

This is how I heard. One time the Blessed One was staying at the province of Uruvelā on the Nerañjarā river bank at the foot of the Goatherd’s Banyan Tree, just after he had become fully enlightened. Then, while the Blessed One was alone in meditation, a thought occurred in his mind thus: “One lives in suffering if one is without a teacher and the guidance of a teacher. Now what ascetic or Brahmin can I honor, respect and stay following his guidance?”

Then it occurred to the Blessed One: “It would be for the sake of fulfilling an unfulfilled aspect of virtue that I would honor, respect, and stay following the guidance of another ascetic or brahmin. However, in this world with its gods, Māra, and Brahmā, in this generation with its ascetics and brahmins, its gods and humans, I do not see another ascetic or brahmin more perfect in virtue than myself, whom I could honor, respect, and remain following his guidance.

“It would be for the sake of fulfilling an unfulfilled aspect of concentration that I would honor, respect, and stay following the guidance of another ascetic or brahmin. However, in this world with its gods, Māra, and Brahmā, in this generation with its ascetics and brahmins, its gods and humans, I do not see another ascetic or brahmin more perfect in concentration than myself, whom I could honor, respect, and stay following his guidance.

“It would be for the sake of fulfilling an unfulfilled aspect of wisdom that I would honor, respect, and stay following the guidance of another ascetic or brahmin. However, in this world with its gods, Māra, and Brahmā, in this generation with its ascetics and brahmins, its gods and humans, I do not see another ascetic or brahmin more perfect in wisdom than myself, whom I could honor, respect, and stay following his guidance.

“It would be for the sake of fulfilling an unfulfilled aspect of liberation that I would honor, respect, and stay following the guidance of another ascetic or brahmin. However, in this world with its gods, Māra, and Brahmā, in this generation with its ascetics and brahmins, its gods and humans, I do not see another ascetic or brahmin more perfect in liberation than myself, whom I could honor, respect, and stay following his guidance.

“It would be for the sake of fulfilling an unfulfilled aspect of the knowledge and vision of liberation that I would honor, respect, and stay following the guidance of another ascetic or brahmin. However, in this world with its gods, Māra, and Brahmā, in this generation with its ascetics and brahmins, its gods and humans, I do not see another ascetic or brahmin more perfect in the knowledge and vision of liberation than myself, whom I could honor, respect, and stay following his guidance.

“Therefore, let me honor and live in dependence on this very Dhamma as my teacher, which I have fully realized.”

Then Brahmā Sahampati, having known the reflection in the Blessed One’s mind, just as quickly as a strong man extends his drawn-in arm or draws in his extended arm, disappeared from the brahmā world and reappeared in front of the Blessed One. Brahmā Sahampati arranged his upper robe over one shoulder, knelt down with his right knee on the ground, worshipping respectfully, he said to the Blessed One: “So it is, Blessed One! So it is, Well Gone One! Bhante, those who were the Arahants, the Supremely Enlightened Buddhas in the past—those Blessed Ones too honored, respected, and lived in dependence just on the Dhamma itself as a teacher. Those who will be the Arahants, the Supremely Enlightened Buddhas in the future—those Blessed Ones too will honor, respect, and live in dependence just on the Dhamma itself as a teacher. Let the Blessed One too, who is at present the Arahant, the Supremely Enlightened One, honor, respect, and live in dependence just on the Dhamma itself as a teacher.”

This is what Brahmā Sahampati said. Having said this, he further said this in verse:

“There lived the Supreme Buddhas in the past. There will live the Buddhas in the future. Removing the sorrow of many beings, there lives the Supreme Buddha in the present.

“All the Buddhas who lived, will live, and live now, regarded the Dhamma as their teacher, deeply respecting it. This is a natural law for all the Buddhas.

“Therefore, the person desiring his own good, wishing for great spiritual growth, should deeply respect the Supreme Dhamma, recollecting the Buddha’s training.”

This is how I heard. At one time the Blessed One was staying in the city of Andhakavinda in the Magadha province. At that time the Blessed One was sitting out in the open in the thick darkness of the night in the drizzling rain. Then, when the night was ending, brahma Sahampati, of stunning beauty, lighting the entire city of Andhakavinda, went to the Blessed One, paid homage to the Blessed One, and stood to one side. Standing to one side, brahma Sahampati recited this verse in the presence of the Blessed One:

“A monk should stay in faraway forest huts and practice the Dhamma with the sole intention of getting released from the ties of Saṁsāra. But if he does not wish to live in faraway forest huts, he should stay mindfully among the community of noble monks, guarding himself.”

“He should guard his senses while walking for alms from house to house. He should live wisely and mindfully. He should stay in faraway forest huts, wishing to attain Nibbāna, the freedom from fear of Saṁsāra.”

“There are frightening things in forest monasteries and those places inhabited by serpents. Lightning flashes and the rain clouds thunder. In the thick darkness of the night, there a monk is sitting fearlessly, without hair-standing-on-end.”

“I actually saw this fact myself. I did not learn this from anyone else. Within a single word of Dhamma there lives a thousand Liberated Ones defeating Māra.”

“In this city of Andhakavinda there are more than five hundred disciples practicing the path of enlightenment. A hundred and ten, all these trainees have entered the stream of Nibbāna, never returning to the plane of misery again.”

“I think the remaining people also have made much merit. I couldn’t count them. I am afraid of telling lies.”

This is how I heard. At one time the Blessed One was staying in the province of Sāvatthi, in Jeta’s garden, Anāthapiṇḍika’s Monastery. There the Blessed One addressed the monks saying, “O monks!” “Bhante!” those monks replied to the Blessed One. The Blessed One said this:

“Monks, once in the past there was a king named Arunavā whose capital was Arunavati. The Blessed One Sikhī, the Arahant, the supremely enlightened Buddha, lived in the capital Arunavati. The Blessed One, the Arahant, the supremely enlightened Sikhī Buddha, had two chief disciples named Abhibhū and Sambhava, an excellent pair.

“One day, the Blessed One, the Arahant, the supremely enlightened Sikhī Buddha, told the monk Abhibhū: ‘Come, brahmin, let us go to some certain brahma world until it is time for our meal.’ ‘Yes, bhante,’ The monk Abhibhū replied to the Blessed One, the Arahant, the supremely enlightened Sikhī Buddha.

“Then, monks, just as quickly as a strong man extends his drawn-in arm or draws in his extended arm, so the Blessed One—the Arahant, the supremely enlightened Sikhī Buddha—and the monk Abhibhū disappeared from the capital Arunavati and reappeared in that brahma world.

“The Blessed One, the Arahant, the supremely enlightened Sikhī Buddha, told the monk Abhibhū, ‘Give a Dhamma talk, brahmin, to this brahma and to his attendant brahmas and to brahma’s assembly.’ ‘Yes, bhante,’ The monk Abhibhū replied to the Blessed One, the Arahant, the supremely enlightened Sikhī Buddha. Then, with a Dhamma talk he instructed, urged, inspired and gladdened that brahma and his attendant brahmas and brahma’s assembly.

“After this, that brahma and his attendant brahmas and brahma’s assembly found fault with this, insulted and complained about it, saying, ‘It is wonderful indeed, sir! It is amazing indeed, sir! How can a disciple teach the Dhamma in the very presence of the Great Teacher?’

“Then, the Blessed One, the Arahant, the supremely enlightened Sikhī Buddha, told the monk Abhibhū, ‘Brahmin, this brahma and his attendant brahmas and brahma’s assembly insult you saying, ‘It is wonderful indeed, sir! It is amazing indeed, sir! How can a disciple teach the Dhamma in the very presence of the Great Teacher?’

“‘Well then brahmin, convince that brahma and his attendant brahmas and brahma’s assembly of the fault of their insult.’

“‘Yes, Bhante,’ the monk Abhibhū replied to the Blessed One, the Arahant, the supremely enlightened Sikhī Buddha. Then he taught the Dhamma with his body visible, and with his body invisible, and with the lower half of his body visible and the upper half invisible, and the upper half of his body visible and the lower half invisible.

“This time, monks, that brahma and his attendant brahmas and brahma’s assembly, struck with wonder and amazement, said, ‘It is wonderful indeed, sir! It is amazing indeed, sir! How this monk has such great power and might!’

“Then, monks, the monk Abhibhū said to the Blessed One, the Arahant, the supremely enlightened Sikhī Buddha: ‘I recall, Bhante, I made a statement in the midst of the community of monks like this “Venerable friends, while standing in the brahma world I can make my voice heard throughout the thousand fold world system.”’

“‘Now is the time for that, brahmin! Now is the time for that, brahmin! While standing in the brahma world you should make your voice heard throughout the thousand fold world system.’ ‘Yes, bhante,’ the monk Abhibhū replied to the Blessed One, the Arahant, the supremely enlightened Sikhī Buddha. Then, while standing in the brahma world, he recited these verses:

“‘Arouse your energy, do away with defilements! Strive hard to follow the Buddha’s training. Smash the army of Māra as an elephant does a hut of bamboo.

“‘One who strives diligently in the Buddha’s path of Dhamma and Discipline, having stopped the journey of rebirth, will make an end to suffering.’

“Then, monks, having convinced that brahma and his attendant brahmas and brahma’s assembly the fault of their insult, just as quickly as a strong man extends his drawn-in arm or draws in his extended arm, the Blessed One, the Arahant, the supremely enlightened Sikhī Buddha and the monk Abhibhū, disappeared from that brahma world and reappeared in the capital Arunavati.

“Then, monks, the Blessed One, the Arahant, the supremely enlightened Sikhī Buddha, asked the monks: ‘Monks, did you hear the verses that the monk Abhibhū recited while he was in the brahma world?’ ‘Yes, bhante, we did hear the verses that the monk Abhibhū recited while he was in the brahma world.’

“‘What were the verses you heard the monk Abhibhū recite while he was in the brahma world?’

“‘Bhante, we heard the verses that the monk Abhibhū recited while he was in the brahma world in this way:

“‘“Arouse your energy, do away with defilements! Strive hard to follow the Buddha’s training. Smash the army of Māra as an elephant does a hut of bamboo.

“‘“One who strives diligently in the Buddha’s path of Dhamma and Discipline, having stopped the journey of rebirth will make an end to suffering.’

“‘Bhante, these were the verses we heard that the monk Abhibhū recite while he was in the brahma world.

“‘Good, good, monks! It is good that you heard the verses that the monk Abhibhū recited while he was in the brahma world.’”

The Blessed One Gotama explained this incident about the Blessed One Sikhī and the monk Abhibhū. Those monks were elated and delighted in the Blessed One’s discourse.

This is how I heard. One time the Blessed One was staying in the province of Sāvatthi in Jeta’s park, Anāthapiṇḍika’s Monastery. There the Blessed One addressed the monks saying, “Oh monks.” “Bhante,” those monks replied to the Blessed One. The Blessed One said this:

“Monks, once in the past the titans marched against the gods for battle. Then, monks, Sakka, lord of the gods, addressed Suvīra, a young god, thus: ‘Dear son Suvīra, these titans are marching against the gods for battle. Go, dear son Suvīra, launch a counter-march against the titans.’

“The young god Suvīra replied to god Sakka saying ‘Yes, I will gain you victory.’ But he failed to follow god Sakka’s order.

“Monks, for the second time, Sakka, lord of the gods, told Suvīra, the young god, thus: ‘Dear son Suvīra, these titans are marching against the gods for battle. Go, dear son Suvīra, launch a counter-march against the titans.’

“The young god Suvīra replied to god Sakka saying ‘Yes, I will gain you victory.’ But he failed to follow God Sakka’s order.

“Monks, for the third time, Sakka, lord of the gods, told Suvīra, the young god, thus: ‘Dear son Suvīra, these titans are marching against the gods for battle. Go, dear son Suvīra, launch a counter-march against the titans.’

“The young god Suvīra replied to god Sakka saying, ‘Yes, I will gain you victory.’ But he failed to follow God Sakka’s order.

“Then, monks, Sakka, lord of the gods, told Suvīra, the young god, a verse:

“‘If you can achieve a happy goal without having any courage or making any effort, Suvīra, you do that and take me along with you.’

Suvīra:

“‘If a lazy person who doesn’t have any courage and does not do any work can achieve a prosperous goal, God Sakka, please tell me what that prosperous goal is.’

God Sakka:

“‘If you can achieve a happy goal while being lazy or without making any effort, Suvīra, you do that and take me along with you.’

Suvīra:

“‘God Sakka, if a person can reach a happy goal without doing any work, oh god Sakka, please tell me about that happy goal which is sorrowless and without despair.’

God Sakka:

“‘If there exists a place anywhere where no work is done, no one will live there. Suvīra, the way to reach that place is to follow the path which leads to Nibbāna. Suvīra, go there and take me along with you.’

“So, monks, even Sakka, lord of the gods, experiencing the happy results of his own merit, exercising supreme power and rulership over the Tāvatiṁsa gods praises courage and effort. Then monks, how much more would it be fitting here for you, who have become monks in such a well taught Dhamma and discipline, to arouse energy, struggle, and strive for the attainment of unattained Arahantship, for the realization of unrealized Dhamma, for the achievement of unachieved Nibbāna.”

This is how I heard. One time the Blessed One was staying in the province of Sāvatthi in Jeta’s park, Anāthapiṇḍika’s Monastery. There the Blessed One addressed the monks saying, “Oh monks.” “Bhante,” those monks replied to the Blessed One. The Blessed One said this:

“Monks, once in the past the titans marched against the gods for battle. Then, monks, Sakka, lord of the gods, addressed Susīma, a young god, thus: ‘Dear son Susīma, these titans are marching against the gods for battle. Go, dear son Susīma, launch a counter-march against the titans.’

“The young god Susīma replied to god Sakka saying ‘Yes, I will gain you victory.’ But he failed to follow god Sakka’s order.

“Monks, for the second time, Sakka, lord of the gods, told Susīma, the young god, thus: ‘Dear son Susīma, these titans are marching against the gods for battle. Go, dear son Susīma, launch a counter-march against the titans.’

“The young god Susīma replied to god Sakka saying ‘Yes, I will gain you victory.’ But he failed to follow God Sakka’s order.

“Monks, for the third time, Sakka, lord of the gods, told Susīma, the young god, thus: ‘Dear son Susīma, these titans are marching against the gods for battle. Go, dear son Susīma, launch a counter-march against the titans.’

“The young god Susīma replied to god Sakka saying ‘Yes, I will gain you victory.’ But he failed to follow God Sakka’s order.

“Then, monks, Sakka, lord of the gods, told Susīma, the young god, a verse:

“‘If you can achieve a happy goal without having any courage or making any effort, Susīma, you do that and take me along with you.’

Susīma:

“‘If a lazy person who doesn’t have any courage and does not do any work can achieve a prosperous goal, God Sakka, please tell me what that prosperous goal is.’

God Sakka:

“‘If you can achieve a happy goal while being lazy or without making any effort, Susīma, you do that and take me along with you.’

Susīma:

“‘God Sakka, if a person can reach a happy goal without doing any work, oh god Sakka, please tell me about that happy goal which is sorrowless and without despair.’

God Sakka:

“‘If there exists a place anywhere where no work is done, no one will live there. Susīma, the way to reach that place is to follow path which leads to Nibbāna. Susīma, go there and take me along with you.’

“So, monks, even Sakka, lord of the gods, experiencing happy results of his own merit, exercising supreme power and rulership over Tāvatiṁsa gods praises courage and effort. Then monks, how much more would it be fitting here for you, who have become monks in such a well taught Dhamma and discipline, to arouse energy, struggle, and strive for the attainment of unattained Arahantship, for the realization of unrealized Dhamma, for the achievement of unachieved Nibbāna.

One time the Blessed One was staying in the province of Sāvatthi, in Jeta’s park, at Anāthapiṇḍika’s Monastery. There the Blessed One addressed the monks saying, “Oh Monks.” “Bhante,” those monks replied to the Blessed One. The Blessed One said this:

“Monks, once in the past the gods and titans were preparing for battle. Then Sakka, lord of the gods, addressed the Tāvatiṁsa gods thus: ‘Dear sirs, when the gods are in battle, if any fear, terror, or hair-standing-on-end arises, on that occasion you should look at the top of my flag. When you look up at the top of my flag, then any fear, terror, or hair-standing-on-end will pass away.

“‘If you fail to look up at the top of my flag, then you should look up at the top of the flag of Pajāpati, king of gods. When you look up at the top of the flag of Pajāpati, king of gods, then any fear, terror, or hair-standing-on-end will pass away.

“‘If you fail to look up at the top of the flag of Pajāpati, king of gods, then you should look up at the top of the flag of Varuṇa, king of gods. When you look up at the top of the flag of Varuṇa, king of gods, then any fear, terror, or hair-standing-on-end will pass away.

“‘If you fail to look up at the top of the flag of Varuṇa, king of gods, then you should look up at the flag of Īsāna, king of gods. When you look up at the top of the flag of Īsāna, king of gods, any fear, terror, or hair-standing-on-end will pass away.’

“Monks, for those who look up at the top of the flag of Sakka, lord of the gods, or of Pajāpati, king of gods, or Varuṇa, king of gods, or Īsāna, king of gods, any fear, terror, or hair standing on end may pass away or may not pass away. What is the reason for this? Because Monks, Sakka, lord of the gods, is not free from lust, is not free from hatred, and is not free from delusion. He is subject to fear, terror, and fright, and is quick to flee.

“But, monks, I also say this to you: If you have gone to a forest, to the foot of a tree, or to an empty hut, if any fear, terror or hair-standing-on-end that should arise in you, on that occasion, you should recollect me thus: The Blessed One is an Arahant, supremely enlightened, accomplished in the true knowledge and conduct, well gone, knower of worlds, unsurpassed leader of persons to be tamed, teacher of gods and humans, the enlightened teacher, the Blessed One. Monks, when you recollect me, any fear, terror or hair-standing-on-end will pass away.

“If you fail to recollect me, then you should recollect the Dhamma thus: The Dhamma is well taught by the Blessed One, visible here and now, timeless, inviting one to come and see, applicable to oneself, understood by the wise each for himself. Monks, when you recollect the Dhamma, any fear, terror, or hair-standing-on-end will pass away.

“If you fail to recollect the Dhamma, then you should recollect the Saṅgha thus: Of pure conduct is the community of disciples of the Blessed One. Of upright conduct is the community of disciples of the Blessed One. Of wise conduct is the community of disciples of the Blessed One. Of generous conduct is the community of disciples of the Blessed One. Those four pairs of persons, the eight kinds of individuals—that is the community of disciples of the Blessed One. They are worthy of offerings, they are worthy of hospitality, they are worthy of gifts, they are worthy of reverential salutations, the unsurpassed field of merit for the world. Monks, when you recollect the Saṅgha, any fear, terror, or hair-standing-on-end will pass away.

“What is the reason for this? Because, monks, the Tathāgata, the Arahant, the Supremely Enlightened One is free from lust, is free from hatred and is free from delusion; he is not subject to fear, terror and fright. He will never flee.”

This is what the Blessed One said. Having said this, the Well Gone One, the Great Teacher, further said this:

“Oh monks, in a forest or at the foot of a tree, or in an empty hut, you should recollect the Supreme Buddha. Then no fear will arise in you.

“But if you fail to recollect the Supreme Buddha, leader of the world, the best of humans, then you should recollect the Dhamma, which is well expounded and leads to Nibbāna.

“But if you fail to recollect the Dhamma, which is well expounded and leads to Nibbāna, then you should recollect the Saṅgha, the unsurpassed field of merit.

“Monks, for those who recollect the Buddha, the Dhamma, and the Saṅgha, any fear, terror or hair-standing-on-end that should arise in them will surely pass away.”

At Sāvatthi. The Blessed One said this:

“Monks, once in the past the gods and the titans were prepared for battle. Then Vepacitti, lord of the titans, addressed the titans thus: ‘Dear sirs, now there will be a battle between the gods and titans. If the titans win and the gods are defeated, tie up Sakka, lord of the gods, by his hands, legs, and neck, and bring him to me in the city of titans.’

“Monks, Sakka, lord of the gods, also addressed the Tāvatiṁsa gods thus: ‘Dear sirs, now there will be a battle between the gods and titans. If the gods win and the titans are defeated, tie up Vepacitti, lord of the titans, by his hands, legs, and neck, and bring him to me in the Sudhammā assembly hall.’

“Monks, in the battle that followed, the gods won and the titans were defeated. The Tāvatiṁsa gods bound Vepacitti by his hands, legs, and neck, and brought him to Sakka in the Sudhammā assembly hall. When Sakka was entering and leaving the assembly hall, Vepacitti, bound by his hands, legs, and neck, scolded and insulted Sakka with rude, harsh words.

“Then monks, God Mātali, Sakka’s charioteer, asked Sakka, lord of the gods, a question in verse:

“‘God Sakka, listening to the harsh words of Vepacitti, why do you put up with him so patiently? Is it because you are scared or because you are weak?’

God Sakka:

“‘It is not because I am scared or weak that I am patient with Vepacitti. How can a wise person like me have combat with a fool?’

Mātali:

“‘Fools will be angrier and try to fight if no one will keep them in check. That is why, with severe punishment, the wise man restrains the fool.’

God Sakka:

“‘I think that when one knows others are angry, if one mindfully maintains one’s peace, that is the best way to control the fool.’

Mātali:

“‘God Sakka, I see the fault of that patience. When one is patient, the fool thinks of that person thus, “He endures me out of fear.”

“‘The fool will cause more trouble to the patient one, as a herd of bulls charges towards one who flees.’

God Sakka:

“‘It doesn’t matter whether one thinks or not, “He endures me out of fear.” There is great benefit in cultivating good qualities within oneself. There is nothing better than patience.

“‘Even though the strength of a fool is called power, in reality there is no power there. No one can challenge the patience of the one who is guarded by Dhamma.

“‘If one gets angry at another angry person, he makes things worse for himself. The one who doesn’t repay an angry person with anger, he wins the hard battle.

“‘Knowing that his foe is angry, when one mindfully maintains his peace, he practices for his own welfare and the other’s.

“‘When he acts for the welfare of himself and the other, the people who are unskilled in the Dhamma consider the patient person a fool.’

“So monks, even Sakka, lord of the gods, experiencing the happy results of his own merit, exercising supreme power and rulership over Tāvatiṁsa gods praises patience and gentleness. Then how much more would it be fitting here for you who have become monks in such a well taught Dhamma and discipline to be patient and gentle.”

At Sāvatthi. “Monks, once in the past the gods and the titans were prepared for battle. Then Vepacitti, lord of the titans, said to Sakka, lord of the gods:

Vepacitti

“‘Lord of the gods, let there be victory by well-spoken words.’

Sakka

“‘Yes, Vepacitti, let there be victory by well-spoken words.’

The Supreme Buddha

“Then, monks, the gods and the titans appointed a panel of judges saying, ‘They will decide what has been well spoken and badly spoken by us.’

“Then, monks, Vepacitti, lord of the titans, said to Sakka, lord of the gods:

Vepacitti

‘Speak a verse, lord of the gods.’

The Supreme Buddha

“Monks, when this was said, Sakka, lord of the gods, said to Vepacitti, lord of the titans:

Sakka

‘Vepacitti, since you came into this world before me, you Vepacitti, speak a verse.’

Supreme Buddha

“When this was said, Vepacitti, lord of the titans, spoke this verse:

Vepacitti

“‘Fools will be angrier and try to fight if no one will keep them in check. That is why with severe punishment the wise man restrains the fool.’

Supreme Buddha

“Monks, when Vepacitti, lord of the titans, spoke this verse, the titans applauded, but the gods were silent.

“Then, monks, Vepacitti, lord of the titans said to Sakka, lord of the gods:

Vepacitti

‘Speak a verse now, lord of the gods.’

Supreme Buddha

“When this was said, Sakka, lord of the gods, spoke this verse:

Sakka

“‘I think, when one knows others are angry, if one mindfully maintains one’s peace, that is the best way to control the fool.’

Supreme Buddha

“Monks, when Sakka, lord of the gods, spoke this verse, the gods applauded but the titans were silent.

“Then, monks, Sakka, lord of the gods, said to Vepacitti, lord of the titans:

Sakka

‘Speak a verse, Vepacitti.’

Supreme Buddha

“When this was said, Vepacitti, lord of the titans, spoke this verse:

Vepacitti

“‘God Sakka, I see the fault of that patience. When one is patient, the fool thinks of that person thus, “He puts up with me out of fear.” The fool will cause more trouble to the patient one, as a herd of bulls charges towards one who flees.’

Supreme Buddha

“Monks, when Vepacitti, lord of the titans, spoke this verse, the titans applauded but the gods were silent.

“Then, monks, Vepacitti, lord of the titans, said to Sakka, lord of the gods:

Vepacitti

‘Speak a verse, lord of the gods.’

Supreme Buddha

“When this was said, Sakka, lord of the gods, spoke these verses:

Sakka

“‘It doesn’t matter whether one thinks or not, “He puts up with me out of fear.” There is great benefit in cultivating good qualities within oneself. There is nothing better than patience.

“‘Even though the strength of a fool is called power, in reality there is no power there. No one can challenge the patience of the one who is guarded by Dhamma.

“‘If one gets angry at another angry person he makes things worse for himself. The one who doesn’t repay an angry person with anger, he wins the battle hard to win.

“‘Knowing that his foe is angry, when one mindfully maintains his peace, he practices for his own welfare and the other’s.

“‘When he acts for the welfare of himself and the other, the people who are unskilled in the Dhamma consider the patient person a fool.’

Supreme Buddha

“Monks, when these verses were spoken by Sakka, lord of the gods, the gods applauded but the titans were silent.

“Then, monks, the panel of judges appointed by the gods and the titans said this:

Judges

“‘The verses spoken by Vepacitti, lord of the titans, are dealing with punishment and violence. Those verses talk about things such as, “This is how punishments should be given, conflicts arise and the battle begins.”

“‘But the verses spoken by Sakka, lord of the gods, are dealing with non-punishment and non-violence. Those verses talk about things such as, “This is how to stop punishments, living in harmony and ending the battle.” In conclusion, Sakka, lord of the gods, has won the victory by well-spoken words!’

Supreme Buddha

“In this way, monks, Sakka, lord of the gods, won the victory by well-spoken words.”

This is how I heard. At one time, the Blessed One was staying in the province of Rājagaha in the Bamboo Garden, the Squirrels’ Reserve. There the Blessed One addressed the monks saying, “ Oh monks.” “Bhante,” those monks replied to the Blessed One.

“Monks, a long time ago, in this same province, there was a very poor and helpless beggar. He practiced faith, virtue, Dhamma learning, generosity, and wisdom in the path proclaimed by the Buddha. Having practiced faith, virtue, Dhamma learning, generosity, and wisdom in the path proclaimed by the Buddha, after death, at the breakup of the body, he was reborn among the Tāvatiṁsa gods. He outshone the other gods in regards to beauty and glory.

“Then monks, the Tāvatiṁsa gods became annoyed with him, criticized and insulted him saying, ‘It is wonderful indeed sirs! It is amazing indeed sirs! For before he became a god, he was a poor helpless beggar. After death, at the breakup of the body, he was reborn among the Tāvatiṁsa gods, and now he outshines the other gods in regards to beauty and glory.’

“Then, monks, Sakka, lord of the gods, told the Tāvatiṁsa gods: ‘Dear sirs, don’t insult this god. In the past, this young god was a human being. He practiced faith, virtue, Dhamma learning, generosity, and wisdom in the path proclaimed by the Buddha. Having developed faith, virtue, Dhamma learning, generosity, and wisdom in the path proclaimed by the Buddha, after death he was reborn among the Tāvatiṁsa gods. He now outshines the other gods in regard to beauty and glory.’

“Then, monks, Sakka, lord of the gods, recited these verses, making the Tāvatiṁsa gods happy:

“‘When one has unshakable, well established faith in the Supreme Buddha and good virtue, praised by the noble ones;

“‘When one has confidence in the community of monks and one understands the Dhamma, they say that one isn’t poor; his life is not meaningless.

“‘Therefore the wise person, remembering the Buddha’s teachings, should be devoted to faith, virtue, confidence and realization of the Dhamma.’”

In those days, the Buddha was living in the city of Benares, in the deer park, at Isipatana forest. Then the lay follower Dhammadinna, together with five hundred lay followers, went to the Buddha, bowed respectfully, sat down to one side, and said to him,

“May the Buddha please advise and instruct us. It will be for our lasting welfare and happiness.”

“Dhammadinna, you should train like this, ‘From time to time we will learn and practice the discourses taught by the Buddha that are deep, profound, transcendent and deals with emptiness.’ That’s how you should train yourselves.”

“Bhante, we live at home with our children, using sandalwood imported from Kāsi, wearing garlands, perfumes, and makeup, and accepting gold and money. It’s not easy for us to learn and practice the discourses from time to time taught by the Buddha that are deep, profound, transcendent and deals with emptiness. However, we keep the five precepts well. Bhante, please teach us a simple Dhamma lesson to be developed based on the practice of the five precepts.”

“Then, Dhammadinna, you should train like this, ‘We will have unshakable confidence in the Buddha… the Dhamma… the Saṅgha… and we will have the virtue loved by the noble ones… leading to concentration.’ That’s how you should train yourselves.”

“Bhante, these four factors of stream-entry that were taught by the Buddha are found in us. We have unshakable confidence in the Buddha… the Dhamma… the Saṅgha… and we have the virtue loved by the noble ones… leading to concentration.”

“You’re fortunate, Dhammadinna, you are very fortunate! You have all declared that you have attained the fruit of stream-entry.”

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, there are two types of Dhamma-teachings of the Tathāgata, the Arahant, and the Fully Enlightened Buddha. What are the two? ‘See evil as evil’—this is the first type of Dhamma-teaching; and ‘Having seen evil as evil become disenchanted with it, dispassionate with it, and be released from it’—this is the second type of Dhamma -teaching. Monks, these are the two types of Dhamma-teachings of the Tathāgata, the Arahant, and the Fully Enlightened Buddha.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

The two types of Dhamma-teachings declared by the Tathāgata, the Buddha who is compassionate towards all beings: See evil as evil; and having seen evil as evil, become disenchanted with it! With a dispassionate mind put an end to all suffering.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, when referring to a monk who practices the Dhamma in accordance with the Dhamma, this is the proper way of defining, ‘practice according to the Dhamma.’ When speaking, he speaks only the Dhamma and does not speak things which are untrue. When thinking, he thinks only thoughts of the Dhamma and does not think of untrue things. At other times, he lives with equanimity, with clear mindfulness, and wise awareness.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

The monk who dwells in the Dhamma, delights in the Dhamma, and reflects upon the Dhamma does not fall away from the Perfect Dhamma.

Whether walking, standing, sitting, or lying down, with the mind well-restrained he experiences great peace.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, even if a monk, grabbing hold of my robe, following right behind me and placing his feet in my footsteps, were greedy for sense pleasures, strongly passionate, angry, corrupt in thought, unmindful, lacking awareness, unconcentrated, confused, and living with uncontrolled sense faculties, then he would be far from me, as I am from him. What is the reason? Because, monks, that monk does not see the Dhamma. Not seeing the Dhamma, he does not see me.

But monks, a monk living one hundred kilometers away who had no greed for sense pleasures, was not strongly passionate, nor angry, was uncorrupted in thought and lived with mindfulness established, with wise awareness, with a concentrated and unified mind, and with controlled sense faculties, then he would be very close to me, and I would be very close to him. What is the reason? Because, monks, that monk sees the Dhamma. Seeing the Dhamma, he sees me.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

Even though following right behind, one who is full of expectations and disappointments is far indeed from the Buddha! —

The desirous one is far from the one without desire.

The agitated one is far from the one with agitation extinguished.

The greedy one is far from the one without greed.

But those wise disciples who have realized the Dhamma and are well-versed in the Dhamma are without desire and grow still like a lake unruffled by wind.

See how close the liberated monk is to the Buddha!—

The monk without desire is to the desire-less.

The extinguished monk is to the extinguished.

The monk with no greed is to the one with no greed.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, there are two kinds of giving: giving material things and giving the Dhamma. Monks, of these two kinds of giving, giving the Dhamma is supreme.

Monks, there are two kinds of sharing: sharing material things and sharing the Dhamma. Monks, of these two kinds of sharing, sharing the Dhamma is supreme.

Monks, there are two kinds of help: help with material things and help with the Dhamma. Monks, of these two kinds of help, help with the Dhamma is supreme.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

Since the Buddha has praised supreme and unsurpassed giving and sharing, who, if he is wise and confident in the supreme field of merit, would not give at appropriate times?

Those who teach the Buddha’s Dhamma and those who listen to that Dhamma with minds confident in the Buddha’s path are fully purified through the gift of Dhamma. They diligently practise the Buddha’s path.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, I am a Brāhmin (one who has abandoned all evil) and am always responsive to requests for the Dhamma and open-handed in giving the Dhamma. I bear my last body and am the supreme doctor and surgeon for removing the arrow of suffering. You are my children, my sons, born from my heart, born from the mouth of Dhamma, created by the Dhamma, heirs to the Dhamma, not heirs of material things.

Monks, there are two kinds of giving: giving material things and giving of the Dhamma. Monks, of these two kinds of giving, giving of the Dhamma is supreme.

Monks, there are two kinds of sharing: sharing material things and sharing the Dhamma. Monks, of these two kinds of sharing, sharing the Dhamma is supreme.

Monks, there are two kinds of help: help with material things and help with the Dhamma. Monks, of these two kinds of help, help with the Dhamma is supreme.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

The Tathāgatha, unselfish and compassionate towards all beings, has given the gift of Dhamma; gods and humans pay homage to him; he is the best of gods and humans – the Buddha who crossed over the cycle of rebirths.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, four things are trifling things, easily obtained and blameless. What four?

Monks, the robe made of cast-off rags is a trifling thing, easily obtained and blameless. Monks, the food gathered on alms round is a trifling thing, easily obtained and blameless. Monks, the root of a tree as a resting place is a trifling thing, easily obtained and blameless. Monks, one’s own urine as a medicine is a trifling thing, easily obtained and blameless. These, monks, are the four trifling things, easily obtained and blameless.

When, monks, a monk is content with these things that are trifling and easily obtained, I say that he has a certain noble quality that leads to the growth of monk-life.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

When a monk is content with the things that are simple, easily obtained and blameless, his mind is not disturbed by having lodging, robes, food, or drink; He has no enemies anywhere in the world.

These are the things declared to be suitable for a monk’s life. The diligent monk practices the Dhamma standing on the basis of his simple and righteous life.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, those monks who possess virtue, concentration and wisdom, who possess liberation, and the knowledge and vision of liberation; who exhort Dhamma, instruct Dhamma and who demonstrate, urge, rouse, and encourage, and who are competent teachers of the pure Dhamma—I say that seeing those monks is very helpful; listening to those monks is very helpful; approaching those monks is very helpful; attending to those monks is very helpful; remembering those monks is very helpful; and following their example in becoming a monk is very helpful. For what reason?

Monks, by associating with, following, and attending to such monks, the aspect of virtue, as yet incomplete, reaches completion through development; the aspect of concentration, as yet incomplete, reaches completion through development; the aspect of wisdom, as yet incomplete, reaches completion through development; the aspect of liberation, as yet incomplete, reaches completion through development; and the aspect of knowledge and vision of liberation, as yet incomplete, reaches completion through development.

Monks such as these are called true teachers, caravan-leaders, generals in the battle of defilements, dispellers of darkness, light-bringers, makers of radiance, makers of brightness, torch-bearers, and bringers of illumination, noble ones, and possessors of the eyes of Dhamma.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

Even seeing the noble ones who are perfected in mind and live the life of Dhamma is a joyful occasion for knowledgeable, wise people.

When they teach the Dhamma they brighten and illuminate it. They are makers of light. They are heroic sages. Possessing eyes of Dhamma, they help beings achieve victory over the defilements.

Having heard the Buddha’s message from the noble ones, the wise, with perfect understanding, realize the end of rebirths and never return to birth.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, whatever monks are deceitful, stubborn, desirous of talking, frauds, arrogant, and of a scattered mind are not followers of mine. Monks, they have turned away from the Dhamma and discipline. They will not achieve growth, progress, or development in the Dhamma and discipline.

But monks, whatever monks are not deceitful, not desirous of talking, wise, humble, and well concentrated; these monks are indeed my followers. Monks, they have not turned away and they will achieve growth, progress, and development in the Dhamma and discipline.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

Those who are deceitful, stubborn and speak of desires and who are frauds, who are arrogant, or lack concentration—make no progress in the Dhamma taught by the fully enlightened Buddha.

Those who are not deceitful, who do not speak of desires, who are wise and well -concentrated—these monks progress in the Dhamma taught by the fully Enlightened Buddha.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, suppose a person was carried along by the flow of a river and it seemed pleasant and delightful. Another person with good eyesight who was standing on the bank would say, ‘Hey, good man! Even though you are being carried along by the flow of the river and it seems pleasant and delightful, there is a pool further down with waves and whirlpools, with seizers and demons. On reaching that pool, you will die or suffer with deadly pain.’ Then, monks, the first person, on hearing the words of the other, would make an effort with his hands and feet to escape and would go against the flow.

Monks, I have given this simile to illustrate a meaning. The meaning is this: ‘The flow of the river’ is a synonym for craving. ‘Seeming pleasant and delightful is a synonym for the six internal sense-bases. ‘The pool further down’ is a synonym for the five lower fetters. ‘The waves’ is a synonym for anger and distress. ‘The whirlpool’ is a synonym for the five cords of sense pleasures. ‘The seizers and demons’ are a synonym for women. ‘Against the flow’ is a synonym for letting go of sense pleasures. ‘Making an effort with his hands and feet’ is a synonym for arousing energy. ‘The man with good eyesight standing on the bank’ is a synonym for the Tathāgata, the Arahant, the fully Enlightened Buddha.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

If you wish to attain ultimate freedom, Nibbāna, the security from bondage, you should abandon sense desire, even if it is painful. Rightly comprehending with wisdom, with a mind that is well-liberated from defilements, one touches liberation now here, now there.

One who is a master of Dhamma Knowledge, who has fulfilled the holy life, is called one gone to the end of the world, one who has crossed over the cycle of rebirths.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

67. Twenty-five years have passed since I became a nun. During this whole time, I could not obtain unification of mind, not even for the duration of a finger snap.

68. Not having obtained any unification of mind I suffered a lot from lust for sensual pleasures. Finally, weeping, with my hands on my head, I went from monastery to monastery.

69. There was a very skillful nun in whom I had confidence. I approached her and she taught me the Dhamma about aggregates, elements, and sense bases.

70. I took to heart the Dhamma that was taught to me by that skillful nun. I sat down in a quiet place. Now I have the ability to recollect my previous lives. I have also purified my divine eye.

71. I also have the ability to read others’ minds and have purified the divine eye. I am skilled in displaying miracles of supernatural powers. Having attained the destruction of taints, I became liberated. I have attained all of these superior knowledges and have completed the training of the Buddha.

These verses were said by a certain Arahant Nun.

AN 1.98

“Monks, when thinking about internal factors, I do not see a single thing that is as harmful as negligence in the practice of the Dhamma. Negligence in the practice of the Dhamma is very harmful.”

AN 1.99

“Monks, when thinking about internal factors, I do not see a single thing that is as beneficial as diligence in the practice of the Dhamma. Diligence in the practice of the Dhamma is very beneficial.”

AN 1.100

“Monks, when thinking about internal factors, I do not see a single thing that is as harmful as laziness. Laziness is very harmful.”

AN 1.101

“Monks, when thinking about internal factors, I do not see a single thing that is as beneficial as arousing energy. Arousing energy is very beneficial.”

AN 1.102–109

“Monks, when thinking about internal factors, I do not see a single thing that is as harmful as having many desires. Having many desires is very harmful.”

“Monks, when thinking about internal factors, I do not see a single thing that is as beneficial as having few desires. Having few desires is very beneficial.”

“Monks, when thinking about internal factors, I do not see a single thing that is as harmful as lack of contentment. Lack of contentment is very harmful.”

“Monks, when thinking about internal factors, I do not see a single thing that is as beneficial as contentment. Contentment is very beneficial.”

“Monks, when thinking about internal factors, I do not see a single thing that is as harmful as unwise attention. Unwise attention is very harmful.”

“Monks, when thinking about internal factors, I do not see a single thing that is as beneficial as wise attention. Wise attention is very beneficial.”

“Monks, when thinking about internal factors, I do not see a single thing that is as harmful as lack of mindfulness and wisdom. Lack of mindfulness and wisdom is very harmful.”

“Monks, when thinking about internal factors, I do not see a single thing that is as beneficial as mindfulness and wisdom. Mindfulness and wisdom is very beneficial.”

AN 1.110

“Monks, taking into account external factors, I do not see a single thing that is as harmful as bad friends. Bad friends are very harmful.”

AN 1.111

“Monks, taking into account external factors, I do not see a single thing that is as beneficial as noble friends. Noble friends are very beneficial.”

AN 1.112

“Monks, taking into account internal factors, I do not see a single thing that is as harmful as pursuing evil habits and not good habits. Pursuing evil habits and not good habits is very harmful.”

AN 1.113

“Monks, taking into account internal factors, I do not see a single thing that is as beneficial as pursuing good habits and not evil habits. Pursuing good habits and not evil habits is very beneficial.”

AN 1.114

“Monks, I do not see a single thing that leads to the decline and disappearance of the true teaching like negligence in the practice of the Dhamma. Negligence in the practice of the Dhamma leads to the decline and disappearance of the true teaching.”

AN 1.115

“Monks, I do not see a single thing that leads to the continuation, persistence, and enduring of the true teaching like diligence in the practice of the Dhamma. Diligence in the practice of the Dhamma leads to the continuation, persistence, and enduring of the true teaching.”

AN 1.116

“Monks, I do not see a single thing that leads to the decline and disappearance of the true teaching like laziness. Laziness leads to the decline and disappearance of the true teaching.”

AN 1.117

“Monks, I do not see a single thing that leads to the continuation, persistence, and endurance of the true teaching like arousing energy. Arousing energy leads to the continuation, persistence, and endurance of the true teaching.”

AN 1.118–128

“Monks, I do not see a single thing that leads to the decline and disappearance of the true teaching like having many desires. Having many desires leads to the decline and disappearance of the true teaching.”

“Monks, I do not see a single thing that leads to the continuation, persistence, and endurance of the true teaching like having few desires. Having few desires leads to the continuation, persistence, and endurance of the true teaching.”

“Monks, I do not see a single thing that leads to the decline and disappearance of the true teaching like lack of contentment. Lack of contentment leads to the decline and disappearance of the true teaching.”

“Monks, I do not see a single thing that leads to the continuation, persistence, and endurance of the true teaching like contentment. Contentment leads to the continuation, persistence, and endurance of the true teaching.”

“Monks, I do not see a single thing that leads to the decline and disappearance of the true teaching like unwise attention. Unwise attention leads to the decline and disappearance of the true teaching.”

“Monks, I do not see a single thing that leads to the continuation, persistence, and endurance of the true teaching like wise attention. Wise attention leads to the continuation, persistence, and endurance of the true teaching.”

“Monks, I do not see a single thing that leads to the decline and disappearance of the true teaching like lack of mindfulness and wisdom. Lack of mindfulness and wisdom leads to the decline and disappearance of the true teaching.”

“Monks, I do not see a single thing that leads to the continuation, persistence, and endurance of the true teaching like mindfulness and wisdom. Mindfulness and wisdom leads to the continuation, persistence, and endurance of the true teaching.”

“Monks, I do not see a single thing that leads to the decline and disappearance of the true teaching like evil friends. Evil friends leads to the decline and disappearance of the true teaching.”

“Monks, I do not see a single thing that leads to the continuation, persistence, and endurance of the true teaching like good friends. Good friends leads to the continuation, persistence, and endurance of the true teaching.”

“Monks, I do not see a single thing that leads to the decline and disappearance of the true teaching like pursuing evil habits and not good habits. Pursuing evil habits and not good habits leads to the decline and disappearance of the true teaching.”

AN 1.129

“Monks, I do not see a single thing that leads to the continuation, persistence, and endurance of the true teaching, like pursuing good habits and not evil habits. Pursuing good habits and not evil habits leads to the continuation, persistence, and endurance of the true teaching.”

AN 1.130

“Monks, those monks who explain what is not the Buddha’s teaching as the Buddha’s teaching are acting for the misery and unhappiness of the people, for the harm, misery, and suffering of gods and humans. They make a lot of bad karma and make the true teaching disappear.”

AN 1.131

“Monks, those monks who explain the Buddha’s teaching as not the Buddha’s teaching are acting for the misery and unhappiness of the people, for the harm, misery, and suffering of gods and humans. They make a lot of bad karma and make the true teaching disappear.”

AN 1.132–139

“Those monks who explain what is not taught by the Buddha on monastic training as taught by the Buddha … what is taught by the Buddha on monastic training as not taught by the Buddha … what was not spoken and stated by the Buddha as spoken and stated by the Buddha … what was spoken and stated by the Buddha as not spoken and stated by the Buddha … what was not practiced by the Buddha as practiced by the Buddha … what was practiced by the Buddha as not practiced by the Buddha … what was not prescribed by the Buddha as prescribed by the Buddha … what was prescribed by the Buddha as not prescribed by the Buddha are acting for the misery and unhappiness of the people, for the harm, misery, and suffering of gods and humans. They make a lot of bad karma and make the true teaching disappear.”

AN 1.140

“Monks, those monks who explain what is not the Buddha’s teaching as not the Buddha’s teaching are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. They make a lot of merit and make the true teaching continue.”

AN 1.141

“Monks, those monks who explain the Buddha’s teaching as the Buddha’s teaching are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. They make a lot of merit and make the true teaching continue.”

AN 1.142–149

“Those monks who explain what is not taught by the Buddha on monastic training as not taught by the Buddha on monastic training … what is taught by the Buddha on monastic training as taught by the Buddha on monastic training … what was not spoken and stated by the Buddha as not spoken and stated by the Buddha … what was spoken and stated by the Buddha as spoken and stated by the Buddha … what was not practiced by the Buddha as not practiced by the Buddha … what was practiced by the Buddha as practiced by the Buddha … what was not prescribed by the Buddha as not prescribed by the Buddha … what was prescribed by the Buddha as prescribed by the Buddha … are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. They make a lot of merit and make the true teaching continue.”