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. 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.

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 one time, the Blessed One was staying at the province of Rājagaha, on Mount Vulture Peak. Then Sakka, lord of the gods, went to the Blessed One, paid homage to the Buddha and stood to one side. Standing to one side Sakka, lord of the gods, asked the Blessed One a question in verse:

“For those people who make sacrificial offerings, searching for merit, to whom should they give to gain great results?”

The Blessed One:

“The community of monks consists of four types of disciples practising the path and four others who attained the fruit. These wise and virtuous disciples follow the straightway.

“For those people who make sacrificial offerings, searching for merit, the gift given to the community of monks generates great results.”

At Sāvatthi. There, the Blessed One said this: “Monks, once in the past Sakka, lord of the gods, addressed his charioteer, Mātali, thus: ‘Mātali, prepare the chariot with its team of a thousand of the best horses. Let us go to see the beautiful park.’ Then, monks, the charioteer Mātali replied to Sakka, lord of the gods, saying, ‘Yes sire, as you wish.’ Then he prepared the chariot with its team of a thousand of the best horses and told Sakka, lord of the gods, ‘The chariot has been prepared, my lord. You may come at your own convenience.’ Then, monks, Sakka, lord of the gods, while coming down from Vejayanta Palace, put his hands together and worshipped all directions. Then, monks, Mātali the charioteer asked Sakka, lord of the gods, in verse:

“‘They all humbly worship you—those well learnt in the Triple Veda, all the kings ruling on earth, the Four Great Kings, and the glorious Tāvatiṁsa gods—so who, O Sakka, is that god you worship?’

Sakka:

“‘These beings all humbly worship me—those well learnt in the Triple Veda, all the kings ruling on earth, the Four Great Kings, and the glorious Tāvatiṁsa gods—but I worship monks who are virtuous, long trained in the stillness of mind, and who live with the celibate life as their intention.

“‘There are householders who went for refuge to the triple gem, and have become lay followers of the Supreme Buddha. They are virtuous, make merit and righteously take care of their families. I worship them as well, Oh Mātali.’

Mātali:

“‘Those you worship, my lord Sakka, are indeed the best in the world. I too will worship them—those you worship, lord Sakka.’”

(The verse recited by the liberated ones in the first council:)

“Having answered the question, having worshiped all directions, the king of gods—Magha, Sujā’s husband, God Sakka—climbed into his chariot.”

At Sāvatthi. There, the Blessed One said this: “Monks, once in the past Sakka, lord of the gods, addressed his charioteer, Mātali, thus: ‘Mātali, prepare the chariot with its team of a thousand of the best horses. Let us go to see the beautiful park.’ Then, monks, the charioteer Mātali replied to Sakka, lord of the gods, saying, ‘Yes sire, as you wish.’ Then he prepared the chariot with its team of a thousand of the best horses and told Sakka, lord of the gods, ‘The chariot has been prepared, my lord. You may come at your own convenience.’ Then, monks, Sakka, lord of the gods, while coming down from Vejayanta Palace, put his hands together and worshipped all directions. Then monks, Mātali the charioteer asked Sakka, lord of the gods, in verse:

“‘Both devas and human beings humbly worship you, Vāsava. So who, Oh Sakka, is that god you worship?’

Sakka:

“‘Oh Mātali, the perfectly enlightened Buddha lives in this world with its gods, the Great Teacher of perfect name: he is the one I worship.

“‘Oh Mātali, there are enlightened ones, free from taints, who have removed completely lust, hatred, and ignorance. These are the ones I worship.

“‘Oh Mātali, there are noble disciples doing proper duties who have gone beyond lust, hatred and ignorance. They live practicing the Dhamma, giving it top priority. These are the ones I worship.’

Mātali:

“‘Those you worship, my Lord Sakka, are indeed the best in the world. I too will worship them—those you worship, Lord Sakka.’”

(The verse recited by the liberated ones in the first council:)

“Having answered the question, having worshiped the Blessed One, the king of gods—Magha, Sujā’s husband, God Sakka—climbed into his chariot.”

At Sāvatthi. There, the Blessed One said this: “Monks, once in the past Sakka, lord of the gods, addressed his charioteer, Mātali thus: ‘Mātali, prepare the chariot with its team of a thousand of the best horses. Let us go to see the beautiful park.’ Then, monks, the charioteer Mātali replied, ‘Yes sire, as you wish,’ to the god Sakka. Then he prepared the chariot with its team of a thousand of the best horses and told Sakka, lord of the gods, ‘The chariot has been prepared, dear sir. You may come at your own convenience.’ Then, monks, God Sakka while coming down from Vejayanta Palace, put his hands together and worshipped the community of monks. Then monks, Mātali the charioteer asked Sakka, lord of the gods, in verse:

“‘These people with dirty bodies worship you, they are stuck in these very same dirty bodies. They are badly affected with hunger and thirst.

“‘God Sakka, they do not have homes and they are ascetics. Which conduct of those seers do you favour? We wish to hear what you have to say.’

Sakka:

“‘Mātali, those seers who do not have homes, when they depart from a village, leave without any attachments. That is why I favour them.

“‘They do not store things in a storage place, neither in a pot nor in a box; they survive by what is given to them by others. They are virtuous, wise and quiet. They only speak good words. They live peacefully.

“‘While gods fight with titans, and people fight with one another, among those who fight, these seers do not fight. Among the violent, they are quenched. Among those who are attached to the world, they are not attached. Mātali, these are the ones I worship.’

Mātali:

“‘Those you worshiped, my Lord Sakka, are indeed the best in the world. I too will worship them—those you worship, Lord Sakka.’”

(The verse recited by the liberated ones in the first council:)

“Having answered the question, having worshiped the community of monks, the king of gods—Magha, Sujā’s husband, god Sakka—climbed into his chariot.”

At Sāvatthi. At one time, two monks quarrelled, and one monk scolded the other monk loudly. Then the first monk confessed his offence to the other monk, but the second monk would not give him forgiveness.

Then a number of monks went to the Blessed One, paid homage to the Buddha, sat down to one side, and reported to the Blessed One: “Bhante, here, two monks quarreled, and one monk scolded the other monk loudly. Then the first monk confessed his offence to the other monk, but the second monk would not give him forgiveness.”

“Monks, there are two kinds of fools: one who does not see an offence as an offence; and one who, when another is confessing an offence, does not give him forgiveness according to the Dhamma. Monks, these are the two kinds of fools.

“Monks, there are two kinds of wise people: one who sees an offence as an offence; and one who, when another is confessing an offence, gives him forgiveness according to the Dhamma. Monks, these are the two kinds of wise people.

“Monks, once in the past, Sakka, Lord of the gods, gladdening the Tāvatiṁsa gods in the Sudhammā assembly hall, on that occasion recited this verse:

“‘Do not let anger overpower you! Do not become angry at one who is angry! In noble ones’ hearts there is always non-anger and harmlessness. But anger crushes evil people, just like a mountain crushes beings.’”

“Monks, a resident monk with five qualities shows compassion to the lay people. What five?

1. They encourage them in higher ethics.
2. They equip them to see the truth of the teachings.
3. When they are sick, they go to them and prompt their mindfulness, saying: ‘Establish your mindfulness, good sirs, in what is worthy.’
4. When a large monk Saṅgha is arriving with monks from abroad, they go to the lay people and announce: ‘A large monk Saṅgha is arriving with monks from abroad. Make merit! Now is the time to make merit!’
5. And they eat whatever food they give them, coarse or fine, not wasting a gift given in faith.

A resident monk with these five qualities shows compassion to the lay people.”

1. I undertake the training rule to abstain from killing beings.
2. I undertake the training rule to abstain from stealing
3. I undertake the training rule to abstain from all sexual activity.
4. I undertake the training rule to abstain from false speech.
5. I undertake the training rule to abstain from intoxicating drinks and drugs causing heedlessness.
6. I undertake the training rule to abstain from eating at improper times.
7. I undertake the training rule to abstain from dancing, singing, music, and shows.
8. I undertake the training rule to abstain from wearing garlands, using perfumes, and beautifying with cosmetics.
9. I undertake the training rule to abstain from the use of high and comfortable seats and beds.
10. I undertake the training rule of refraining from accepting gold or money

This is as I heard from the Blessed One. At one time the Blessed One was staying in the province of Sāvatthī, in Prince Jeta’s park, at Anāthapiṇdika’s monastery. One day, a large number of monks, on returning from their alms round, were gathered together in the assembly hall. There, this discussion arose, “Friends, which of these two kings has greater wealth, greater positions, the greater treasury, the larger territory, the greatest stock of riding animals, the greater army, the greater prosperity, the greater power: King Seniya Bimbisāra of the Magadha kingdom or King Pasenadi of Kosala kingdom?” This discussion of those monks continued with no conclusion.

At the same time the Blessed One got out of his meditation, went to the assembly hall and sat down on a seat prepared for him. Seated the Blessed One asked the monks, “Monks, what were you talking about just now while gathered here together? What was the discussion that you had left unfinished?” “Bhante, after returning from our alms round, we gathered together in the assembly hall. There this discussion arose, “Friends, which of these two kings has greater wealth, greater positions, the greater treasury, the larger territory, the greatest stock of riding animals, the greater army, the greater prosperity, the greater power: King Seniya Bimbisāra of the Magadha kingdom or King Pasenadi of Kosala kingdom?” This was our discussion that was left unfinished. When the Blessed One arrived.”

“Monks, it is not right that you monks who have become ordained after giving up the home life, out of faith in me, should talk on such a topic. Monks, when you have gathered together you should do one of two things: Either discuss the Dhamma or practice meditation.”

Then, on realizing the best happiness in the world, the Blessed One spoke the following inspired verses:

“Any sense pleasure in the human world, any divine pleasure, is not worth even a sixteenth part of the happiness of the ending of craving.”

This is what I heard from the Blessed One. Those days the Blessed One was living in the province of Sāvatthī, at Jeta’s Park, at Anāthapiṇḍika’s monastery. Venerable Nanda, the Blessed One’s cousin, son of his maternal aunt, kept saying to many monks, “I don’t enjoy leading the monk-life, my friends. I can’t keep up the monk-life. Giving up the training, I will return to the laylife.”

Then a certain monk went to the Blessed One and, having bowed down to him, sat to one side. As he was sitting there, he told the Blessed One, “Bhante, Venerable Nanda, the Blessed One’s cousin, son of his maternal aunt, kept saying to many monks, ‘I don’t enjoy leading the monk-life, my friends. I can’t keep up the monk-life. Giving up the training, I will return to the laylife.’”

Then the Blessed One told a certain monk, “Come, monk. In my name, call Nanda, saying, ‘The Buddha calls you, friend Nanda.’”

Responding, “Okay, Bhante” to the Blessed One, the monk went to Venerable Nanda and said, “The Buddha calls you, friend Nanda.”

Responding, “Okay, my friend,” to the monk, Venerable Nanda went to the Blessed One and, having bowed down to him, sat to one side. As he was sitting there, the Blessed One asked him, “Is it true, Nanda, that you keep saying to many monks, ‘I don’t enjoy leading the monk-life, my friends. I can’t keep up the monk-life. Giving up the training, I will return to the laylife’?”

“Yes, Bhante.”

“Nanda why don’t you enjoy leading the monk-life? Why can’t you keep up the monk-life? Why will you return to the laylife, giving up the training?”

“Bhante, as I was leaving the palace, a Sakyan girl, my wife to be, glanced at me with her hair beautifully adorned and with a comb still in her hair, said, ‘Hurry back, master.’ Recollecting that, I don’t enjoy leading the monk-life. I can’t keep up the monk-life. Giving up the training, I will return to the laylife.”

Then, taking Venerable Nanda by the arm, as a strong man might flex his extended arm or extend his flexed arm, the Blessed One disappeared from Jeta’s Park and reappeared among the gods of the Tāvatiṃsa heaven. Now on that occasion about 500 nymphs, with feet similar to doves in colour (pink), had come to wait upon Sakka, the ruler of the gods. The Blessed One asked Venerable Nanda, “Nanda, do you see these 500 nymphs, with feet similar to doves in colour?”

“Yes, Bhante.”

“What do you think, Nanda? Who is lovelier, more gorgeous, more charming, the Sakyan girl, or these 500 nymphs, with feet similar to doves in colour?”

“Bhante, compared to these 500 nymphs, with feet similar to doves in colour, the Sakyan girl, is like a burnt she-monkey with its ears and nose missing. She doesn’t count. She’s not even a small fraction. There’s no comparison. The 500 nymphs are lovelier, more gorgeous and more charming.”

“Then, be happy with the monk-life Nanda. I am your guarantor for getting 500 nymphs, with feet similar to doves in colour.”

“If the Blessed One is my guarantor for getting 500 nymphs, with feet similar to doves in colour, I will happily lead the monk-life under the Blessed One.”

Then, taking Venerable Nanda by the arm, as a strong man might flex his extended arm or extend his flexed arm, the Blessed One disappeared from among the gods of the Tāvatiṃsa heaven and reappeared at Jeta’s Park. The monks learned about this incident and heard rumors as this, “They say that Venerable Nanda the Blessed One’s cousin, son of his maternal aunt is leading the monk-life for the sake of nymphs. They say that the Blessed One is his guarantor for getting 500 nymphs, with feet similar to doves in colour.”

Then the monks who were companions of Venerable Nanda treated him as they would a slave and a merchant and made fun of him saying, “Venerable Nanda, they say, is like a slave. Venerable Nanda, they say, is like a merchant. He’s leading the monk-life for the sake of nymphs. The Blessed One is his guarantor for getting 500 nymphs, with feet similar to doves in colour.”

Then Venerable Nanda was humiliated, ashamed and disgusted, because the monks who were his companions were making fun of him and treating him like they would a slave and a merchant. Venerable Nanda went to live alone, secluded, heedful, determined and took the training seriously. He in a short time entered and remained in the supreme goal of the monk-life for which men rightly become monks. He attained liberation. He knew, “Birth is ended, the holy life is fulfilled, the training is completed. There are no more rebirths.” In this way, Venerable Nanda became another one of the arahants.

Then a certain god, late into the night, his extreme radiance lighting up the entirety of Jeta’s Park, approached the Blessed One, having bowed down to him, stood to one side. As he was standing there, he said to the Blessed One, “Bhante, Venerable Nanda the Blessed One’s cousin, son of his maternal aunt through the ending of the defilements, has entered and remains in the defilement-free liberation by mind and wisdom. He directly knows and realizes the liberation for himself in this very life.” Within the Blessed One also, the knowledge arose: “Nanda, through the ending of the defilements, has entered and remains in the defilement-free liberation by mind and wisdom. He directly knows and realizes the liberation for himself in this very life.”

Then, when the night had passed, Venerable Nanda went to the Blessed One and, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One, “Bhante, about the Blessed One being my guarantor for getting 500 nymphs with feet similar to doves in colour, I release the Blessed One from that promise.”

“Nanda, having read your mind with my own mind, I realized that ‘Nanda, through the ending of the defilements, has entered and remains in the defilement-free liberation by mind and wisdom. He directly knows and realizes the liberation for himself in this very life.’ A god also informed me that ‘Venerable Nanda, through the ending of the defilements, has entered and remains in the defilement-free liberation by mind and wisdom. He directly knows and realizes the liberation for himself in this very life.’ When your mind, through non-clinging, was released from the defilements, I was at the same time released from that promise.”

Then, on realizing the benefit of liberation, the Blessed One spoke the following inspired verses:

“Whoever crossed over the mud pit of sense desires, crushed the thorn of sense pleasures and destroyed delusion, has attained Nibbāna. He is not agitated by pain or pleasure, he is called a ‘monk’”.

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

“Monks, when endowed with two things, a monk suffers in this life, experiencing trouble, distress, and despair. At the breakup of the body, after death, the plane of misery is to be expected. What are the two? Leaving the doors of the sense faculties unguarded and being immoderate in eating. Monks, these are the two things endowed with which a monk suffers in this life, experiencing trouble, distress, and despair.

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

The eye, ear, nose, tongue, body, and mind—a monk who leaves these doors unguarded is immoderate in eating and is unrestrained in sense faculties, and experiences suffering, both bodily and mentally.

Being burnt by body and burnt by mind, such a person suffers both by day and by night.

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, this holy life is not lived for the sake of deceiving people, or for the sake of flattering people, or for the sake of profiting in gain, honour, and fame, or with the thought, ‘Thus, may people know me.’ This holy life is lived for the sake of realizing special knowledge and attaining full understanding”.

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

This holy life, as the path leading to ultimate freedom, was taught by the Blessed One only for the sake of realizing special knowledge, for attaining full understanding, and for avoiding dangers in this life and in future lives.

This noble path was always followed by the Great Sages. Those who follow this path exactly as taught by the Buddha, completely through the Buddha’s message, will put an end to 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, three things lead to the falling away of a trainee-monk. What are the three? Monks, a trainee-monk, neglecting meditation, enjoys duties, delights in duties, and is intent on his enjoyment of duties. He enjoys idle chatter, delights in idle chatter, and is intent on his enjoyment of idle chatter. He enjoys sleep, delights in sleep, and is intent on his enjoyment of sleep.

Monks, these are the three things that lead to the falling-away of a trainee-monk.

Monks, three things lead to the non-falling away of a trainee-monk. What are the three? Monks, a trainee-monk does not neglect mediation, does not enjoy duties, does not delight in duties, and is not intent on his enjoyment of duties. He does not enjoy idle chatter, does not delight in idle chatter, and is not intent on his enjoyment of chatter. He does not enjoy sleep, does not delight in sleep, and is not intent on his enjoyment of sleep.

Monks, these are the three things that do not lead to the falling-away of a trainee-monk.”

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

The monk who is restless, neglects meditation, seeks the distraction of duties, delights in chatter, and enjoys his sleep is incapable of attaining supreme liberation.

However, the calm monk with few duties and of little sleep is capable of attaining supreme liberation.

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, three divine sounds sound forth among the gods from time to time. What three?

Monks, at the time when a noble disciple shaves off his hair and beard, wearing robes and, leaving the home life, makes the decision to become a monk or a nun, at that time the divine sound sounds forth among the gods: ‘This noble disciple has made up his mind to battle with Māra, the evil one.’ This is the first divine sound that sounds forth among the gods.

Again, monks, during the time the monk or the nun is developing the seven factors that are the aids for enlightenment, at that time the divine sound sounds forth among the gods: ‘This noble disciple is doing battle with Māra, the evil one.’ This is the second divine sound that sounds forth among the gods.

Again, monks, at the time when the monk or the nun, realizing here and now with his or her own direct knowledge, enters and experiences mind-liberation and wisdom-liberation that is taintless through destruction of the taints, at that time the divine sound sounds forth among the gods: ‘This noble disciple has won the battle, and he or she now dwells victorious.’ This is the third divine sound that sounds forth among the gods.

Monks, these are the three divine sounds that sound forth among the gods from time to time. ”

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

On seeing that the disciple of the Fully Enlightened Buddha has won the battle, even the gods pay homage to him who possesses great wisdom,

“Homage to you, great man among men, you have won the hard victory, defeating the army of Māra. Your liberation can never be hindered by anyone.”

Thus, gods pay homage to the great person who has attained the supreme goal, Nibbāna. Gods observe no weakness that would bring him under Māra’s control.

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, three persons are born in the world for the welfare of many people, for the happiness of many people, out of compassion for the world and for the good, welfare, and happiness of gods and humans. What three?

Here, monks, a Tathāgata is born into the world, liberated, fully-enlightened, and possessing true knowledge; peaceful of conduct, well-gone, the world-knower, the unsurpassed trainer of tameable people, the teacher of gods and humans, the enlightened teacher, the Blessed one. He teaches the Dhamma, which is perfect in the beginning, perfect in the middle, and perfect in the end. He teaches the Dhamma with its correct meaning, and wording. He shows the way to completely perfect and pure spiritual conduct. This, monks, is the first person appearing in the world who is born for the welfare of many people, for the happiness of many people, out of compassion for the world, and for the good, welfare, and happiness of gods and humans.

Next, monks, there is a monk, a disciple of the Buddha, a liberated one whose taints are destroyed and in whom the spiritual life is fulfilled; one who has done what had to be done, has laid down the burden of defilements, has attained the perfect goal, has totally destroyed the fetters of existence, and is fully liberated through final knowledge. He teaches the Dhamma, which is perfect in the beginning, perfect in the middle, and perfect in the end. He teaches the Dhamma with its correct meaning and wording. He shows the way to complete perfect and pure spiritual conduct. This, monks, is the second person appearing in the world who is born for the welfare of many people, for the happiness of many people, out of compassion for the world and for the good, welfare, and happiness of gods and humans.

Next, monks, there is a monk, a disciple of the Buddha, a trainee who is following the path, who has learned and memorized many teachings and has virtuous conduct. He teaches the Dhamma, which is perfect in the beginning, perfect in the middle, and perfect in the end. He teaches the Dhamma with its correct meaning and wording. He shows the way to completely perfect and pure spiritual conduct. This, monks, is the third person appearing in the world who is born for the welfare of many people, for the happiness of many people, out of compassion for the world, and for the good, welfare, and happiness of gods and humans.

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

The Buddha, the great seer, is the first in the world; following him, the liberated disciple who has fully developed his mind; and then the trainee who, with knowledge of the Dhamma and virtuous conduct, practices the path.

These three are chief among gods and humans: Preaching the Dhamma they illuminate the whole world. They open the door to deathless-Nibbāna. They free many people from the cycle of rebirth.

The Buddha, the excellent leader, taught the Dhamma well. Those who diligently follow that path make an end to suffering in this very 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, there are three supreme objects of confidence. What are the three?

Monks, whatever beings exist, whether footless, two-footed or four-footed, with form or without form, percipient or non-percipient, or neither-percipient-nor-non-percipient, of these the Tathāgata, arahant and fully enlightened, is considered supreme. Monks, those who have confidence in the Buddha have confidence in what is supreme; for those with confidence in the supreme, the result is the supreme.

Monks, whatever things exist, whether conditioned or unconditioned, passion-free Nibbāna is considered supreme. It is the ending of intoxication, extinguishing the thirst of the defilements, the uprooting of desire, the termination of the cycle of rebirths, the destruction of craving. It is dispassion, cessation, Nibbāna. Monks, those who have confidence in passion-free Nibbāna have confidence in what is supreme; and for those with confidence in what is supreme, the result is the supreme.

Monks, among whatever communities or groups exist, the community of the noble disciples of the Tathāgata is considered supreme. They are the four groups of noble disciples, when taken as pairs and the eight when taken as individuals. This community of disciples of the Buddha is worthy of gifts, of hospitality, of offerings, and of reverential salutation; they are the unsurpassable field of merit for the world. Monks, those who have confidence in the community of disciples of the Buddha have confidence in what is supreme, and for those with confidence in the supreme, the result will be the supreme.

Monks, these are the three supreme objects of confidence.

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

When one understands through the supreme Dhamma the qualities of the unsurpassed Buddha, he who is worthy of offerings, then his confidence, placed in the supreme Buddha, is supreme.

Confidence placed in the supreme Dhamma produces the happiness of dispassion and peace. One should also place confidence in the supreme Saṅgha, the unsurpassed field of merit.

One who gives gifts to noble ones who possess supreme qualities develops supreme merit. As a result, he experiences supreme long life, beauty, fame, reputation, happiness, and strength.

The wise one who gives gifts to the supreme ones and who fully focuses his mind on the supreme Dhamma rejoices in having attained a supreme state by becoming either a god or a human.

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, begging for food is a lowly means of livelihood. In this world, monks, it is demeaning to say, ‘You go around as a beggar with a bowl in your hand!’

Yet, monks, begging for food has a noble purpose. There are monks who have taken it up delightedly. They do not go on alms gathering because they have been forced into it by kings or robbers, nor because they have been pressed by debtors, nor because of fear, nor because they don’t have alternative means of livelihood, but only with the thought, ‘We have fallen into birth, aging, and death, sorrow, crying, pain, grief, and despair; overcome by suffering, beset by suffering. Oh, we must put an end to this whole mass of suffering!’

Monks, even though one becomes a monk with this noble intention, if he is greedy for sense pleasures, strongly passionate, angry, corrupt in thought, unmindful, lacking awareness, unconcentrated, confused, and lives with his sense faculties uncontrolled, he will not fulfill the purpose of becoming a monk. He is like a firebrand from a funeral pyre, burnt at both ends and in the middle covered with excrement, which cannot be used as wood for making fire and is not considered like a tree branch in the forest. By such a simile I speak about this person: He has missed out on the enjoyments of a layman and does not fulfill the purpose of becoming a monk.”

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

One who has missed out on the layman’s enjoyment and has failed to reach the goal of the monk-life is an unfortunate man! His noble qualities die like a firebrand used at a funeral.

In the world, there are unrestrained evil people wearing robes. As a result of their evil actions, these evil people are reborn in hell.

It is far better for a monk who does not have virtue or restraint to swallow a fiery hot iron ball than to eat the alms food given by the people.

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, a monk should investigate so that, as he investigates, his consciousness is not distracted and diffused externally, is not positioned internally based on craving, and by not grasping he is not agitated.

Monks, if that monk’s consciousness is not distracted and diffused externally, is not positioned internally based on craving, and by not grasping he is not agitated, then in the future there will be no birth, aging, death, and suffering for him.”

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

When a monk has removed completely the seven ties of defilements and cut the cord of existence, his wandering in the cycle of rebirths is finished; there is no future rebirth for him.

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, four things arouse craving. When a monk’s craving arises, it is due to these four things. What are the four?

A monk’s craving arises for the sake of robes, sake of food, sake of a dwelling place, or for the sake of gaining various desirable things.”

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

With craving as his companion, a person wanders on a long journey in this cycle of rebirths. That is why he cannot go beyond birth in this life or to another in this cycle.

Having thus understood the danger, that craving is the cause of suffering, a monk lives mindfully, free from craving and without clinging.

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, people are very helpful to you, as they provide you with robes, food, lodging, and medicine. And you, monks, are also very helpful to people, as you teach them the Dhamma that is perfect in the beginning, perfect in the middle, and perfect in the end, with correct meaning and wording, and you expound the holy life in its fulfilment and complete purity.

In this way, monks, this holy life is lived with mutual support, for the purpose of crossing over the flood of saṁsāra and making a complete end of suffering.”

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

People and monks are in mutual dependence; both realize the pure Dhamma and reach ultimate freedom, Nibbāna, the unsurpassed liberation.

People provide monks with the basic necessities of life – robes and dwelling places that dispel their hardships.

People practise the Dhamma by placing confidence in those meditative, liberated ones, who possess noble wisdom.

Practising the Dhamma leads them to a happy rebirth; they are born in heaven and rejoice in divine sense pleasures.

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.