16. The Discourse about the Great Emancipation (DN16)

The First Chapter for Recitation

1: King Ajātasattu

Thus I heard:

At one time the Gracious One was living near Rājagaha on the Vultures’ Peak Mountain.

Now at that time the Magadhan King Ajātasattu, the son of Lady Wisdom, had a desire to attack the Vajjians. He said this: “I will annihilate these Vajjians, who are so successful, so powerful, I will destroy the Vajjians, I will bring about the downfall and destruction of the Vajjians”.

Then the Magadhan King Ajātasattu, the son of Lady Wisdom, addressed the Magadhan chief minister the brahmin Vassakāra, saying:

“Go, brahmin, and approach the Gracious One, and after approaching worship the Gracious One’s feet in my name, and ask whether he is free from sickness, free from illness, in good health, and living comfortably, and say: ‘The Magadhan King Ajātasattu, the son of Lady Wisdom, reverend Sir, worships with his head at the Gracious One’s feet, and asks whether you are free from sickness, free from illness, in good health, and living comfortably.’

And say this: ‘The Magadhan King Ajātasattu, the son of Lady Wisdom, reverend Sir, desires to attack the Vajjians. He says this: “I will annihilate these Vajjians, who are so successful, so powerful, I will destroy the Vajjians, I will bring about the downfall and destruction of the Vajjians.” And just what the Gracious One says to you, after learning it well, you must inform me, for the Realised Ones do not speak falsely.”

“Very well, dear Sir,” and the Magadhan chief minister the brahmin Vassakāra, after replying to the Magadhan King Ajātasattu, the son of Lady Wisdom, and having many great and august vehicles prepared, and mounting those great and august vehicles, departed with those great and august vehicles from Rājagaha, and after approaching by vehicle to the Vultures’ Peak Mountain as far as the ground for vehicles would allow, and descending from the vehicles, he approached the Gracious One by foot, and after approaching, he exchanged greetings with the Gracious One, and after exchanging courteous talk and greetings, he sat down on one side. While sitting on one side, the Magadhan chief minister the brahmin Vassakāra said this to the Gracious One:

“The Magadhan King Ajātasattu, the son of Lady Wisdom, dear Gotama, worships with his head at dear Gotama’s feet, and asks whether you are free from sickness, free from illness, in good health, and living comfortably.

The Magadhan King Ajātasattu, the son of Lady Wisdom, dear Gotama, desires to attack the Vajjians. He says this: ‘I will annihilate these Vajjians, who are so successful, so powerful, I will destroy the Vajjians, I will bring about the downfall and destruction of the Vajjians’”.

2: Seven Things which Prevent Decline in the Vajjians

Now at that time venerable Ānanda was stood behind the Gracious One fanning the Gracious One. Then the Gracious One addressed venerable Ānanda, saying:

1) “Have you heard, Ānanda: ‘The Vajjians assemble regularly and assemble frequently?’” “I have heard this, reverend Sir: ‘The Vajjians assemble regularly and assemble frequently.’” “For as long, Ānanda, as the Vajjians will assemble regularly and assemble frequently surely growth, Ānanda, is to be expected for the Vajjians not decline.

2) Have you heard, Ānanda: ‘The Vajjians assemble unanimously, rise unanimously, and carry out their Vajjian duties unanimously?’” “I have heard this, reverend Sir, that the Vajjians assemble unanimously, rise unanimously, and carry out their Vajjian duties unanimously.” “For as long, Ānanda, as the Vajjians will assemble unanimously, rise unanimously, and carry out their Vajjian duties unanimously, surely growth, Ānanda, is to be expected for the Vajjians not decline.

3) Have you heard, Ānanda: ‘The Vajjians do not establish new laws that were not established, or cut off old laws that were established, and carry on with such laws as were accepted in the Ancient Vajjian Constitution?’” “I have heard this, reverend Sir: ‘The Vajjians do not establish new laws that were not established, or cut off old laws that were established, and they carry on with such laws as were accepted in the Ancient Vajjian Constitution.’” “For as long, Ānanda, as the Vajjians do not establish new laws that were not established, or cut off old laws that were established, and they carry on with such laws as were accepted in the Ancient Vajjian Constitution surely growth, Ānanda, is to be expected for the Vajjians not decline.

4) Have you heard, Ānanda: ‘The Vajjians honour the elders of the Vajjians, respect, revere, worship and think them worth listening to?’” “I have heard this, reverend Sir: ‘The Vajjians honour the elders of the Vajjians, respect, revere, worship and think them worth listening to.’” “For as long, Ānanda, as the Vajjians will honour the elders of the Vajjians, respect, revere, worship and think them worth listening to, surely growth, Ānanda, is to be expected for the Vajjians not decline.

5) Have you heard, Ānanda: ‘The Vajjians do not coerce and force their women and girls to dwell with them against their will?’” “I have heard this, reverend Sir: ‘The Vajjians do not coerce and force their women and girls to dwell with them against their will.’” “For as long, Ānanda, as the Vajjians will not coerce and force their women and girls to dwell with them against their will, surely growth, Ānanda, is to be expected for the Vajjians not decline.

6) Have you heard, Ānanda: ‘The Vajjians honour the Vajjian shrines amongst the Vajjians, both within and without the city, respect, revere, and worship them, and do not allow the righteous sacrifices that were formerly given, formerly made, to be neglected?’” “I have heard this, reverend Sir: ‘The Vajjians honour the Vajjian shrines amongst the Vajjians, both within and without the city, respect, revere, and worship them, and do not allow the righteous sacrifices that were formerly given, formerly made, to be neglected.” “For as long, Ānanda, as the Vajjians will honour the Vajjian shrines amongst the Vajjians, both within and without the city, respect, revere, and worship them, and do not allow the righteous sacrifices that were formerly given, formerly made, to be neglected surely growth, Ānanda, is to be expected for the Vajjians not decline.

7) Have you heard, Ānanda: ‘The Vajjians have made good arrangements in regard to the lawful protection, safety, and guarding of the Worthy Ones, so that Worthy Ones in the future can enter the realm, and having entered the Worthy Ones can live comfortably in the realm?” “I have heard this, reverend Sir: ‘The Vajjians have made good arrangements in regard to the lawful protection, safety, and guarding of the Worthy Ones, and that the Worthy Ones in the future can enter the realm, and having entered the Worthy Ones can live comfortably in the realm.” “For as long, Ānanda, as the Vajjians will make good arrangements in regard to the lawful protection, safety, and guarding of the Worthy Ones, and that the Worthy Ones in the future can enter the realm, and having entered, the Worthy Ones can live comfortably in the realm, surely growth, Ānanda, is to be expected for the Vajjians not decline.”

Then the Gracious One addressed the Magadhan chief minister the brahmin Vassakāra, saying: “At one time, brahmin, I was living near Vesālī near to the Sārandada Shrine and there I taught the Vajjians these seven things which prevent decline. For as long, brahmin, as the Vajjians maintain these seven things which prevent decline, and the Vajjians agree with these seven things which prevent decline, surely growth, brahmin, is to be expected for the Vajjians not decline.”

After this was said, the Magadhan chief minister the brahmin Vassakāra addressed the Gracious One, saying: “If the Vajjians, dear Gotama, were endowed with even one or the other of these seven things which prevent decline, surely growth is to be expected not decline, what to say about having seven things which prevent decline? The Vajjians cannot be overcome, dear Gotama, by the Magadhan King Ajātasattu, the son of Lady Wisdom, by war, but only through diplomacy, or through the breaking of an alliance. And now, dear Gotama, we shall go, as we have many duties, and there is much which ought to be done.”

“Now is the time, brahmin, for whatever you are thinking.” Then the Magadhan chief minister the brahmin Vassakāra, after greatly rejoicing and gladly receiving this word of the Gracious One, rose from his seat and departed.

3: Seven Things which Prevent Decline in the Community (1–7)

Then the Gracious One, not long after the Magadhan chief minister, the brahmin Vassakāra, had gone, addressed venerable Ānanda, saying: “Go, Ānanda, and whatever monks there are living in dependence on Rājagaha, assemble them in the Attendance Hall.”

“Very well, reverend Sir,” said venerable Ānanda, and after replying to the Gracious One, and assembling whatever monks there were living in dependence on Rājagaha in the Attendance Hall, he approached the Gracious One, and after approaching and worshipping the Gracious One, he stood on one side.

While standing on one side venerable Ānanda said this to the Gracious One: “The Community of monks have assembled, reverend Sir, now is the time, Gracious One, for whatever you are thinking.”

Then the Gracious One after rising from his seat approached the Attendance Hall, and after approaching he sat down on the prepared seat. While sitting the Gracious One addressed the monks, saying:

“I will teach you seven things which prevent decline, listen to it, apply your minds well, and I will speak.” “Very well, reverend Sir,” those monks replied to the Gracious One, and the Gracious One said this:

1) “For as long, monks, as the monks will assemble regularly and assemble frequently, surely growth, monks, is to be expected for the monks, not decline.

2) For as long, monks, as the monks will assemble unanimously, rise unanimously, and carry out their Community duties unanimously, surely growth, monks, is to be expected for the monks, not decline.

3) For as long, monks, as the monks do not establish new laws that were not established, or cut off old laws that were established, and they carry on with such training-rules as have been accepted, surely growth, monks, is to be expected for the monks, not decline.

4) For as long, monks, as the monks will honour the elder monks, those of long-standing, a long time gone-forth, the Fathers of the Community, the Leaders of the Community, respect, revere, worship and think them worth listening to, surely growth, monks, is to be expected for the monks, not decline.

5) For as long, monks, as the monks will not come under the influence of craving which has arisen for continued existence, surely growth, monks, is to be expected for the monks, not decline.

6) For as long, monks, as the monks will have desire for forest dwellings, surely growth, monks, is to be expected for the monks, not decline.

7) For as long, monks, as the monks individually will attend to the ways of mindfulness, so that their fellow celibates, who are well-behaved, in the future can come, and having come to their fellow celibates, who are well-behaved, can live comfortably, surely growth, monks, is to be expected for the monks, not decline.

For as long, monks, as the monks will maintain these seven things which prevent decline, and the monks will agree with these seven things which prevent decline, surely growth, monks, is to be expected for the monks, not decline.

4: Seven Further Things which Prevent Decline in the Community (8–14)

I will teach you a further seven things which prevent decline, listen to it, apply your minds well, and I will speak.”

“Very well, reverend Sir,” those monks replied to the Gracious One, and the Gracious One said this:

1) “For as long, monks, as the monks are not devoted to the pleasure in work, the delight in work, and are not attached to work, surely growth, monks, is to be expected for the monks, not decline.

2) For as long, monks, as the monks are not devoted to the pleasure in speech, the delight in speech, and are not attached to speech, surely growth, monks, is to be expected for the monks, not decline.

3) For as long, monks, as the monks are not devoted to the pleasure in sleep, the delight in sleep, and are not attached to sleep, surely growth, monks, is to be expected for the monks, not decline.

4) For as long, monks, as the monks are not devoted to the pleasure of company, the delight in company, and are not attached to company, surely growth, monks, is to be expected for the monks, not decline.

5) For as long, monks, as the monks do not have evil wishes, do not go under the influence of evil wishes, surely growth, monks, is to be expected for the monks, not decline.

6) For as long, monks, as the monks do not have wicked friends, do not have wicked companions, do not have wicked comrades, surely growth, monks, is to be expected for the monks, not decline.

7) For as long, monks, as the monks do not achieve only mundane or incomplete attainment, surely growth, monks, is to be expected for the monks, not decline.

For as long, monks, as the monks will maintain these seven things which prevent decline, and the monks will agree with these seven things which prevent decline, surely growth, monks, is to be expected for the monks, not decline.

5: Seven Further Things which Prevent Decline in the Community (15–21)

I will teach you a further seven things which prevent decline, listen to it, apply your minds well, and I will speak.”

“Very well, reverend Sir,” those monks replied to the Gracious One, and the Gracious One said this:

1) “For as long, monks, as the monks will have faith, surely growth, monks, is to be expected for the monks, not decline.

2) For as long, monks, as the monks will have a conscientious mind, surely growth, monks, is to be expected for the monks, not decline.

3) For as long, monks, as the monks will have a sense of shame, surely growth, monks, is to be expected for the monks, not decline.

4) For as long, monks, as the monks will be learned, surely growth, monks, is to be expected for the monks, not decline.

5) For as long, monks, as the monks will be strenuous, surely growth, monks, is to be expected for the monks, not decline.

6) For as long, monks, as the monks will attend to mindfulness, surely growth, monks, is to be expected for the monks, not decline.

7) For as long, monks, as the monks will possess wisdom, surely growth, monks, is to be expected for the monks, not decline.

For as long, monks, as the monks will maintain these seven things which prevent decline, and the monks will agree with these seven things which prevent decline, surely growth, monks, is to be expected for the monks, not decline.

6: Seven Further Things which Prevent Decline in the Community (22–28)

I will teach you a further seven things which prevent decline, listen to it, apply your minds well, and I will speak.”

“Very well, reverend Sir,” those monks replied to the Gracious One, and the Gracious One said this:

1) “For as long, monks, as the monks will develop the factor of Perfect Awakening that is Mindfulness, surely growth, monks, is to be expected for the monks, not decline.

2) For as long, monks, as the monks will develop the factor of Perfect Awakening that is Investigation of the nature of things, surely growth, monks, is to be expected for the monks, not decline.

3) For as long, monks, as the monks will develop the factor of Perfect Awakening that is Energy, surely growth, monks, is to be expected for the monks, not decline.

4) For as long, monks, as the monks will develop the factor of Perfect Awakening that is Rapture, surely growth, monks, is to be expected for the monks, not decline.

5) For as long, monks, as the monks will develop the factor of Perfect Awakening that is Calm, surely growth, monks, is to be expected for the monks, not decline.

6) For as long, monks, as the monks will develop the factor of Perfect Awakening that is Concentration, surely growth, monks, is to be expected for the monks, not decline.

7) For as long, monks, as the monks will develop the factor of Perfect Awakening that is Equanimity, surely growth, monks, is to be expected for the monks, not decline.

For as long, monks, as the monks will maintain these seven things which prevent decline, and the monks will agree with these seven things which prevent decline, surely growth, monks, is to be expected for the monks, not decline.

7: Seven Further Things which Prevent Decline in the Community (29–35)

I will teach you a further seven things which prevent decline, listen to it, apply your minds well, and I will speak.”

“Very well, reverend Sir,” those monks replied to the Gracious One, and the Gracious One said this:

1) “For as long, monks, as the monks will develop the perception of impermanence, surely growth, monks, is to be expected for the monks, not decline.

2) For as long, monks, as the monks will develop the perception of non-self, surely growth, monks, is to be expected for the monks, not decline.

3) For as long, monks, as the monks will develop the perception of the unattractive, surely growth, monks, is to be expected for the monks, not decline.

4) For as long, monks, as the monks will develop the perception of danger, surely growth, monks, is to be expected for the monks, not decline.

5) For as long, monks, as the monks will develop the perception of giving up, surely growth, monks, is to be expected for the monks, not decline.

6) For as long, monks, as the monks will develop the perception of dispassion, surely growth, monks, is to be expected for the monks, not decline.

7) For as long, monks, as the monks will develop the perception of cessation, surely growth, monks, is to be expected for the monks, not decline.

For as long, monks, as the monks will maintain these seven things which prevent decline, and the monks will agree with these seven things which prevent decline, surely growth, monks, is to be expected for the monks, not decline.

8: Six Things which Prevent Decline in the Community (36–41)

I will teach you a further six things which prevent decline, listen to it, apply your minds well, and I will speak.”

“Very well, reverend Sir,” those monks replied to the Gracious One, and the Gracious One said this:

1) “For as long, monks, as the monks with friendly actions by way of the body will serve their fellow celibates, both in public and in private, surely growth, monks, is to be expected for the monks, not decline.

2) For as long, monks, as the monks with friendly actions by way of speech will serve their fellow celibates, both in public and in private, surely growth, monks, is to be expected for the monks, not decline.

3) For as long, monks, as the monks with friendly actions by way of the mind will serve their fellow celibates, both in public and in private, surely growth, monks, is to be expected for the monks, not decline.

4) For as long, monks, as the monks in regard to those righteous gains, received in accordance with the Teaching—whatever amount has been received in the bowl—will divide and share such gains with those who are virtuous, fellow celibates, and share them in common, surely growth, monks, is to be expected for the monks, not decline.

5) For as long, monks, as the monks are endowed with those virtues which are unbroken, faultless, unspotted, unblemished, productive of freedom, praised by the wise, not clung to, leading to concentration, and will live endowed with virtue amongst their fellow celibates who themselves possess such virtue, both in public and in private, surely growth, monks, is to be expected for the monks, not decline.

6) For as long, monks, as the monks are endowed with that which is Ariyan View, which leads out, which leads to the complete destruction of suffering for one who acts thus, and will live endowed with Right View amongst those who themselves possess such Right View, both in public and in private, surely growth, monks, is to be expected for the monks, not decline.

For as long, monks, as the monks will maintain these six things which prevent decline, and the monks will agree with these six things which prevent decline, surely growth, monks, is to be expected for the monks, not decline.”

There also the Gracious One, while living near Rājagaha on the Vultures’ Peak Mountain, spoke frequently to the monks about the Teaching, saying:

“Such is virtue, such is concentration, such is wisdom, when virtue is well-developed it yields great fruit and brings great advantages in regard to concentration, when concentration is well-developed it yields great fruit and brings great advantages in regard to wisdom, when wisdom is well-developed the mind is completely liberated from the pollutants, that is to say: the pollutant of sensuality, the pollutant of craving for continued existence, the pollutant of ignorance.”

9: The Story of the Teaching at Ambalaṭṭhikā

Then the Gracious One, after living near Rājagaha for as long as he liked, addressed venerable Ānanda, saying: “Come Ānanda let us approach Ambalaṭṭhikā.”

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One together with a great Community of monks arrived at Ambalaṭṭhikā. There the Gracious One lived near Ambalaṭṭhikā in the King’s Rest House.

There also the Gracious One, while living in Ambalaṭṭhikā in the King’s Rest House, spoke frequently to the monks about the Teaching, saying:

“Such is virtue, such is concentration, such is wisdom, when virtue is well-developed it yields great fruit and brings great advantages in regard to concentration, when concentration is well-developed it yields great fruit and brings great advantages in regard to wisdom, when wisdom is well-developed the mind is completely liberated from the pollutants, that is to say: the pollutant of sensuality, the pollutant of craving for continued existence, the pollutant of ignorance.”

10: Sāriputta’s Lion’s Roar

Then the Gracious One, after living near Ambalaṭṭhikā for as long as he liked, addressed venerable Ānanda, saying: “Come Ānanda let us approach Nāḷandā.”

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One together with a great Community of monks arrived at Nāḷandā. There the Gracious One lived near Nāḷandā in Pāvārika’s Mango Wood.

Then venerable Sāriputta approached the Gracious One, and after approaching and worshipping the Gracious One, he sat down on one side. While sitting on one side venerable Sāriputta said this to the Gracious One: “I have confidence, reverend Sir, in the Gracious One in this way: that neither in the past, the future, or at present is there found another ascetic or brahmin who has more deep knowledge in regard to Perfect Awakening than the Gracious One.”

“You have spoken this great and imposing speech, Sāriputta, a definite, well-grasped, lion’s roar that was roared, saying: ‘I have confidence, reverend Sir, in the Gracious One in this way: that neither in the past, the future, or at present is there found another ascetic or brahmin who has more deep knowledge in regard to Perfect Awakening than the Gracious One.’

But have you, Sāriputta, understood those who, in past times, were Worthy and Perfect Sambuddhas, and known with your mind the minds of those Gracious Ones? Or that those Gracious Ones had such and such virtues, those Gracious Ones had such and such qualities, those Gracious Ones had such and such wisdom, those Gracious Ones had such and such lifestyles, those Gracious Ones had such and such liberations?”

“No, reverend Sir.”

“But have you, Sāriputta, understood those who, in the future times, will be Worthy and Perfect Sambuddhas, and known with your mind the minds of those Gracious Ones? Or that those Gracious Ones will have such and such virtues, those Gracious Ones will have such and such qualities, those Gracious Ones will have such and such wisdom, those Gracious Ones will have such and such lifestyles, those Gracious Ones will have such and such liberations?”

“No, reverend Sir.”

“But have you understood I, who am, at present, a Worthy and Perfect Sambuddha, and known with your mind my mind? Or that the Gracious One has such and such virtues, the Gracious One has such and such qualities, the Gracious One has such and such wisdom, the Gracious One has such and such a lifestyle, the Gracious One has such and such a liberation?”

“No, reverend Sir.”

“Here then, Sāriputta, in regard to those past, future, and present Worthy and Perfect Sambuddhas you have no full and exact knowledge with your own mind. Then how is it, Sāriputta, at present that you have spoken such a great and imposing speech, a definite, well-grasped, lion’s roar that was roared, saying: ‘I have confidence, reverend Sir, in the Gracious One in this way: that neither in the past, the future, or at present is there found another ascetic or brahmin who has more deep knowledge in regard to Perfect Awakening than the Gracious One’?”

“I do not, reverend Sir, in regard to those past, future, and present Worthy and Perfect Sambuddhas have full and exact knowledge with my own mind. However, I understand what I said is in conformity with the Teaching.

It is like a King’s city, reverend Sir, near the border areas, having strong foundations, strong walls and gateways, and a single door, and there is a watchman, wise, accomplished, and intelligent, warding off those unknown, and letting through those well-known. While going around the road on inspection through the whole of that city he may not see such fissures in the wall or openings in the wall that even a cat could go out through, it may be so, but he knows: ‘Whatever grosser beings enter or depart from this city all of them surely enter or depart through this door.’

Similarly, reverend Sir, I understand it is in conformity with the Teaching, that whoever, reverend Sir, in the past times, are Worthy Ones, Perfect Sambuddhas, all those Gracious Ones, after giving up the five hindrances, have penetrated with wisdom the corruptions of the mind that make one feeble, have established their minds in the four ways of attending to mindfulness, and after developing just as it is the Seven Factors of Awakening, have awakened to the unsurpassed and Perfect Awakening.

That whoever, reverend Sir, in the future times, are Worthy Ones, Perfect Sambuddhas all those Gracious Ones, after giving up the five hindrances, and penetrating with wisdom the corruptions of the mind that make one feeble, and establishing their minds in the four ways of attending to mindfulness, and developing just as it is the Seven Factors of Awakening, will awaken to the unsurpassed and Perfect Awakening.

And the Gracious One, reverend Sir, in the present time, the Worthy One, the Perfect Sambuddha, also after giving up the five hindrances, has penetrated with wisdom the corruptions of the mind that make one feeble, has established his mind in the four ways of attending to mindfulness, and after developing just as it is the Seven Factors of Awakening, has awoken to the unsurpassed and Perfect Awakening.”

There also the Gracious One, while living near Nāḷandā in Pāvārika’s Mango Wood, spoke frequently to the monks about the Teaching, saying:

“Such is virtue, such is concentration, such is wisdom, when virtue is well-developed it yields great fruit and brings great advantages in regard to concentration, when concentration is well-developed it yields great fruit and brings great advantages in regard to wisdom, when wisdom is well-developed the mind is completely liberated from the pollutants, that is to say: the pollutant of sensuality, the pollutant of craving for continued existence, the pollutant of ignorance.”

11: The Advantages of Virtue

Then the Gracious One, after living near Nāḷandā for as long as he liked, addressed venerable Ānanda, saying: “Come Ānanda let us approach Pāṭaligāma.”

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One together with a great Community of monks arrived at Pāṭaligāma.

The laymen of Pāṭaligāma heard: “The Gracious One, it seems, had reached Pāṭaligāma.” Then the laymen of Pāṭaligāma approached the Gracious One, and after approaching and worshipping the Gracious One, they sat down on one side. While sitting on one side, the laymen of Pāṭaligāma said this to the Gracious One: “May the Gracious One consent, reverend Sir, to stay in our rest house.” The Gracious One consented by maintaining silence.

Then the laymen of Pāṭaligāma, having understood the Gracious One’s consent, after rising from their seats, worshipping and circumambulating the Gracious One, approached their rest house, and after approaching, and spreading the mats so that the rest house was spread all over, and preparing the seats, setting up the water-pot, and lighting the oil-lamp, they approached the Gracious One, and after approaching and worshipping the Gracious One, they stood on one side. While standing on one side, the laymen of Pāṭaligāma said this to the Gracious One:

“The rest house is spread with mats all over, reverend Sir, the seats are prepared, the water-pot is set up, and the oil-lamp is lit, now is the time, reverend Sir, for whatever the Gracious One is thinking.”

Then the Gracious One, having dressed in the evening time, after picking up his bowl and robe, together with the Community of monks, approached the rest house, and after approaching, washing his feet, and entering the rest house, he sat down near to the middle pillar, facing the East, and the Community of monks, after washing their feet, and entering the rest house, sat down behind the Gracious One near the West wall, facing the East, having the Gracious One in front of them. Also the laymen of Pāṭaligāma, after washing their feet, and entering the rest house, sat down in front of the Gracious One near the East wall, facing the West, having the Gracious One in front of them.

Then the Gracious One addressed the laymen of Pāṭaligāma, saying: “There are these five dangers, householders, for one lacking in virtue, for one who has lost his virtue.

What are the five?

1) Here, householders, one lacking in virtue, one who has lost his virtue, because of being heedless undergoes a great loss of riches. This is the first danger for one lacking in virtue, for one who has lost his virtue.

2) Furthermore, householders, for one lacking in virtue, for one who has lost his virtue, a bad report goes round. This is the second danger for one lacking in virtue, for one who has lost his virtue.

3) Furthermore, householders, one lacking in virtue, one who has lost his virtue, whatever assembly he approaches, whether an assembly of Nobles, or an assembly of brahmins, or an assembly of householders, or an assembly of ascetics, he approaches without confidence, with confusion. This is the third danger for one lacking in virtue, for one who has lost his virtue.

4) Furthermore, householders, one lacking in virtue, one who has lost his virtue, dies bewildered. This is the fourth danger for one lacking in virtue, for one who has lost his virtue.

5) Furthermore, householders, one lacking in virtue, one who has lost his virtue, at the break-up of the body, after death, arises in the lower world, in an unfortunate destiny, in the fall, in the nether regions. This is the fifth danger for one lacking in virtue, for one who has lost his virtue.

These are the five dangers, householders, for one lacking in virtue, for one who has lost his virtue.

There are these five advantages, householders, for one who is virtuous, for one accomplished in virtue.

What are the five?

1) Here, householders, one who is virtuous, one accomplished in virtue, because of being heedful obtains a great mass of riches. This is the first advantage for one who is virtuous, for one accomplished in virtue.

2) Furthermore, householders, of one who is virtuous, of one accomplished in virtue, a good report goes round. This is the second advantage for one who is virtuous, for one accomplished in virtue.

3) Furthermore, householders, one who is virtuous, one accomplished in virtue, whatever assembly he approaches, whether an assembly of Nobles, or an assembly of brahmins, or an assembly of householders, or an assembly of ascetics, approaches with confidence, without confusion. This is the third advantage for one who is virtuous, for one accomplished in virtue.

4) Furthermore, householders, one who is virtuous, one accomplished in virtue, dies without bewilderment. This is the fourth advantage for one who is virtuous, for one accomplished in virtue.

5) Furthermore, householders, one who is virtuous, one accomplished in virtue, at the break-up of the body, after death, arises in a fortunate destiny, in a Heavenly world. This is the fifth advantage for one who is virtuous, for one accomplished in virtue.

These are the five advantages, householders, for one who is virtuous, for one accomplished in virtue.”

Then the Gracious One, after instructing, rousing, enthusing, and cheering the laymen of Pāṭaligāma for most of the night with a talk about the Teaching, dismissed them, saying: “The night has passed, householders, now is the time for whatever you are thinking.”

“Very well, reverend Sir,” said those laymen of Pāṭaligāma, and after replying to the Gracious One, rising from their seats, worshipping and circumambulating the Gracious One, went away.

Then the Gracious One, not long after the laymen of Pāṭaligāma had gone, entered an empty place.

12: Building up Pāṭaligāma

Now at that time the Magadhan chief ministers Sunīdha and Vassakāra were building up a city at Pāṭaligāma to ward off the Vajjians. Then at that time a great many Divinities, thousands upon thousands, were taking possession of grounds at Pāṭaligāma.

In that place where the great Divinities took possession of grounds, there the powerful rulers and great royal ministers’ minds inclined to building up residences.

In that place where the middling Divinities took possession of grounds, there the middling rulers and middling royal ministers’ minds inclined to building up residences.

In that place where the lower Divinities took possession of grounds, there the lower rulers and lower royal ministers’ minds inclined to building up residences.

The Gracious One saw with his Divine-eye, which is purified, and surpasses that of normal men, that those Divinities, thousands upon thousands, were taking possession of grounds at Pāṭaligāma.

Then towards the time of dawn, having risen from his seat, the Gracious One addressed venerable Ānanda, saying: “Now who, Ānanda, is building a city at Pāṭaligāma?”

“The Magadhan chief ministers Sunīdha and Vassakāra, reverend Sir, are building up a city at Pāṭaligāma to ward off the Vajjians.”

“It is just as though, Ānanda, they are building after consulting with the Tāvatiṁsa Divinities, so, Ānanda, are the Magadhan chief ministers Sunīdha and Vassakāra building up a city at Pāṭaligāma to ward off the Vajjians.

Here, Ānanda, I saw with my Divine-eye, which is purified, and surpasses that of normal men, that a great many Divinities, thousands upon thousands, were taking possession of grounds at Pāṭaligāma.

In that place where the great Divinities took possession of grounds, there the powerful rulers and great royal ministers’ minds inclined to building up residences.

In that place where the middling Divinities took possession of grounds, there the middling rulers and middling royal ministers’ minds inclined to building up residences.

In that place where the lower Divinities took possession of grounds, there the lower rulers and lower royal ministers’ minds inclined to building up residences.

For as long, Ānanda, as there is an Ariyan sphere of influence, for as long as there is trade, this basket-opening Pāṭaliputta will be the chief city. For Pāṭaliputta, Ānanda, there will be three dangers: from fire and from water and from the breaking of an alliance.”

Then the Magadhan chief ministers Sunīdha and Vassakāra approached the Gracious One, and after approaching, they exchanged greetings with the Gracious One, and after exchanging courteous talk and greetings, they stood on one side.

While standing on one side the Magadhan chief ministers Sunīdha and Vassakāra said this to the Gracious One: “May dear Gotama consent to us offering him a meal today, together with the Community of monks.” The Gracious One consented by maintaining silence.

Then the Magadhan chief ministers Sunīdha and Vassakāra having understood the Gracious One’s consent, approached their own dwelling, and after approaching, in their own dwellings, having had excellent foodstuffs made ready, had the time announced to the Gracious One, saying: “It is time, dear Gotama, the meal is ready.”

Then the Gracious One, having dressed in the morning time, after picking up his bowl and robe, together with the Community of monks, approached the dwelling of the Magadhan chief ministers Sunīdha and Vassakāra, and after approaching, he sat down on the prepared seat.

Then the Magadhan chief ministers Sunīdha and Vassakāra with their own hands served and satisfied the Community of monks with the Buddha at its head with excellent foodstuffs. Then the Magadhan chief ministers Sunīdha and Vassakāra, when the Gracious One had eaten and washed his hand and bowl, having taken a low seat, sat down on one side.

While sitting on one side the Gracious One rejoiced the Magadhan chief ministers Sunīdha and Vassakāra with these verses:

“In that place where he makes his dwelling, having entertained
The wise and virtuous here, the restrained, who live the spiritual life,
He should dedicate a gift of merit to those Divinities who were in that place.
Honoured, they pay honour, revered, they revere him.

Thereafter they have compassion on him, as a mother on her own son,
A man whom the Divinities has compassion on always sees what is auspicious.”

Then the Gracious One after rejoicing the Magadhan chief ministers Sunīdha and Vassakāra with these verses, after rising from his seat, went away.

Now at that time the Magadhan chief ministers Sunīdha and Vassakāra were following close behind the Gracious One, thinking: “That gate by which the ascetic Gotama leaves will get the name the Gotama Gate, and that ford by which he crosses the river Ganges will get the name the Gotama Ford.”

Then that gate by which the Gracious One left got the name the Gotama Gate. Then the Gracious One approached the river Ganges. Now at that time the river Ganges was full to the brim, and could be drunk from by crows perched on the bank. Some of the people were seeking boats, some were seeking floats, and some were binding rafts, desiring to go from this shore to the shore beyond.

Then the Gracious One, just as a strong man might stretch out a bent arm, or bend in an outstretched arm, so did he vanish from the near bank of the river Ganges, and reappeared on the far bank, together with the Community of monks.

The Gracious One saw those people, some seeking boats, some seeking floats, and some binding rafts, desiring to go from this shore to the shore beyond.

Then the Gracious One, having understood the significance of it, on that occasion uttered this exalted utterance:

“Those who cross over a sea or a river,
Do so after making a bridge, and leaving the marshes behind.
While people are still binding together a raft,
Intelligent people have crossed over.”

The First Chapter for Recital is Finished

The Second Chapter for Recitation

13: The Four Noble Truths

Then the Gracious One addressed venerable Ānanda, saying: “Come Ānanda let us approach Koṭigāma.” “Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One together with a great Community of monks arrived at Koṭigāma. There the Gracious One lived near Koṭigāma.

There the Gracious One addressed the monks, saying: “Because of a lack of understanding and a lack of penetration, monks, of Four Noble Truths both you and I have been wandering and running along in Saṁsāra for a long time.

Which four?

1) Because of a lack of understanding and a lack of penetration, monks, of the Noble Truth of Suffering both you and I have been wandering and running along in Saṁsāra for a long time.

2) Because of a lack of understanding and a lack of penetration, monks, of the Noble Truth of the Arising of Suffering both you and I have been wandering and running along in Saṁsāra for a long time.

3) Because of a lack of understanding and a lack of penetration, monks, of the Noble Truth of the Cessation of Suffering both you and I have been wandering and running along in Saṁsāra for a long time.

4) Because of a lack of understanding and a lack of penetration, monks, of the Noble Truth of the Practice going to the Cessation of Suffering both you and I have been wandering and running along in Saṁsāra for a long time.

But now the Noble Truth of Suffering has been understood and penetrated, the Noble Truth of the Arising of Suffering has been understood and penetrated, the Noble Truth of the Cessation of Suffering has been understood and penetrated, the Noble Truth of the Practice going to the Cessation of Suffering has been understood and penetrated. Craving for continued existence has been cut off, what leads to rebirth has been exhausted, there is no continuation in existence.”

The Gracious One said this, and after saying this, the Fortunate One, the Teacher, said something more:

“Because of not seeing as it really is the Four Noble Truths
we have run along for a long time through various births.
Now these have been seen, uprooted is what leads to rebirth,
the root of suffering has been cut off, there is no continuation in existence.”

There also the Gracious One, while living in Koṭigāma, spoke frequently to the monks about the Teaching, saying:

“Such is virtue, such is concentration, such is wisdom, when virtue is well-developed it yields great fruit and brings great advantages in regard to concentration, when concentration is well-developed it yields great fruit and brings great advantages in regard to wisdom, when wisdom is well-developed the mind is completely liberated from the pollutants, that is to say: the pollutant of sensuality, the pollutant of craving for continued existence, the pollutant of ignorance.”

14: The Mirror of the True Nature of Things

Then the Gracious One, after living near Koṭigāma for as long as he liked, addressed venerable Ānanda, saying: “Come Ānanda let us approach the Nādikas.”

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One together with a great Community of monks arrived at the Nādikas. There the Gracious One lived near one of the Nādikas in the Brick House.

Then venerable Ānanda approached the Gracious One, and after approaching and worshipping the Gracious One, he sat down on one side. While sitting on one side venerable Ānanda said this to the Gracious One:

“The monk named Sāḷha, reverend Sir, has died in Nādika, what was his destination? What was his future state?

The nun named Nandā, reverend Sir, has died in Nādika, what was her destination? What was her future state?

The layman named Sudatta, reverend Sir, has died in Nādika, what was his destination? What was his future state?

The laywoman named Sujātā, reverend Sir, has died in Nādika, what was her destination? What was her future state?

The layman named Kakudha, reverend Sir, has died in Nādika, what was his destination? What was his future state?

The layman named Kāliṅga, reverend Sir, has died in Nādika, what was his destination? What was his future state?

The layman named Nikaṭa, reverend Sir, has died in Nādika, what was his destination? What was his future state?

The layman named Kaṭissaha, reverend Sir, has died in Nādika, what was his destination? What was his future state?

The layman named Tuṭṭha, reverend Sir, has died in Nādika, what was his destination? What was his future state?

The layman named Santuṭṭha, reverend Sir, has died in Nādika, what was his destination? What was his future state?

The layman named Bhadda, reverend Sir, has died in Nādika, what was his destination? What was his future state?

The layman named Subhadda, reverend Sir, has died in Nādika, what was his destination? What was his future state?”

“The monk Sāḷha, Ānanda, through the destruction of the pollutants, without pollutants, freed in mind, freed through wisdom, dwelt having known, having directly experienced, and having attained Nibbāna himself in this very life.

The nun Nandā, Ānanda, through the complete destruction of the five lower fetters has arisen spontaneously in the Brahmā worlds, and will attain Final Emancipation there, without returning from that world.

The layman Sudatta, Ānanda, through the complete destruction of three fetters, and the diminution of passion, hatred, and delusion, is a Once-Returner, and will return only once more to this world, and then will make an end to suffering.

The laywoman Sujātā, Ānanda, through the complete destruction of three fetters, is a Stream-Enterer, is no longer subject to falling into the lower realms, and has a fixed destiny ending in Final Awakening.

The layman Kakudha, Ānanda, through the complete destruction of the five lower fetters has arisen spontaneously in the Brahmā worlds, and will attain Final Emancipation there, without returning from that world.

The layman Kāliṅga, Ānanda, through the complete destruction of the five lower fetters has arisen spontaneously in the Brahmā worlds, and will attain Final Emancipation there, without returning from that world.

The layman Nikaṭa, Ānanda, through the complete destruction of the five lower fetters has arisen spontaneously in the Brahmā worlds, and will attain Final Emancipation there, without returning from that world.

The layman Kaṭissaha, Ānanda, through the complete destruction of the five lower fetters has arisen spontaneously in the Brahmā worlds, and will attain Final Emancipation there, without returning from that world.

The layman Tuṭṭha, Ānanda, through the complete destruction of the five lower fetters has arisen spontaneously in the Brahmā worlds, and will attain Final Emancipation there, without returning from that world.

The layman Santuṭṭha, Ānanda, through the complete destruction of the five lower fetters has arisen spontaneously in the Brahmā worlds, and will attain Final Emancipation there, without returning from that world.

The layman Bhadda, Ānanda, through the complete destruction of the five lower fetters has arisen spontaneously in the Brahmā worlds, and will attain Final Emancipation there, without returning from that world.

The layman Subhadda, Ānanda, through the complete destruction of the five lower fetters has arisen spontaneously in the Brahmā worlds, and will attain Final Emancipation there, without returning from that world.

More than fifty laymen, Ānanda, have died in Nādika who, through the complete destruction of the five lower fetters have arisen spontaneously in the Brahmā worlds, and will attain Final Emancipation there, without returning from that world.

In excess of ninety laymen, Ānanda, have died in Nādika who, through the complete destruction of three fetters, and the diminution of passion, hatred, and delusion are Once-Returners, and will return only once more to this world, and then will make an end to suffering.

In excess of five-hundred laymen, Ānanda, have died in Nādika who, through the complete destruction of three fetters, are Stream-Enterers, no longer subject to falling into the lower realms, and have a fixed destiny ending in Final Awakening.

But it is not such a wonder, Ānanda, that those who have become human should die, but if every time there is a death in this place, after approaching the Realised One, you were to ask about it, Ānanda, that would be troublesome to the Realised One.

Therefore, Ānanda, I will teach this presentation of the Teaching called the Mirror of the True Nature of Things, endowed with which a Noble Disciple desiring to do so may declare about himself: ‘Exhausted is birth in Hell, exhausted is birth in an animal’s womb, exhausted is birth in the realm of the Fallen Spirits, exhausted is falling into an unfortunate destiny in the lower realms, I am a Stream-Enterer, no longer subject to falling into the lower realms, and have a fixed destiny ending in Final Awakening.’

And what, Ānanda, is this presentation of the Teaching called the Mirror of the True Nature of Things, endowed with which a Noble Disciple desiring to do so may declare about himself: ‘Exhausted is birth in Hell, exhausted is birth in an animal’s womb, exhausted is birth in the realm of the Fallen Spirits, exhausted is falling into an unfortunate destiny in the lower realms, I am a Stream-Enterer, no longer subject to falling into the lower realms, and have a fixed destiny ending in Final Awakening’?

Here, Ānanda, a Noble Disciple is endowed with perfect confidence in the Buddha thinking:

‘Such is he, the Gracious One, the Worthy One, the Perfect Sambuddha, the one endowed with understanding and good conduct, the Fortunate One, the One who understands the worlds, the unsurpassed guide for those people who need taming, the Teacher of Divinities and men, the Buddha, the Gracious One.’

He is endowed with perfect confidence in the Teaching thinking:

‘The Teaching has been well-proclaimed by the Gracious One, it is visible, not subject to time, inviting inspection, onward leading, and can be understood by the wise for themselves.’

He is endowed with perfect confidence in the Community thinking:

‘The Gracious One’s Community of disciples are good in their practice, the Gracious One’s Community of disciples are straight in their practice, the Gracious One’s Community of disciples are systematic in their practice, the Gracious One’s Community of disciples are correct in their practice, that is to say, the four pairs of persons, the eight individual persons, this is the Gracious One’s Community of disciples, they are worthy of offerings, of hospitality, of gifts, and of reverential salutation, they are an unsurpassed field of merit for the world.’

He is endowed with the lovely Ariyan virtue, unbroken, faultless, unspotted, unblemished, productive of freedom, praised by the wise, not adhered to, leading to concentration.

This is the presentation of the Teaching, Ānanda, called the Mirror of the True Nature of Things endowed with which a Noble Disciple desiring to do so may declare about himself: ‘Exhausted is birth in Hell, exhausted is birth in an animal’s womb, exhausted is birth in the realm of the Fallen Spirits, exhausted is falling into an unfortunate destiny in the lower realms, I am a Stream-Enterer, no longer subject to falling into the lower realms, and have a fixed destiny ending in Final Awakening.’”

There also the Gracious One, while living near Nādika in the Brick House, spoke frequently to the monks about the Teaching, saying:

“Such is virtue, such is concentration, such is wisdom, when virtue is well-developed it yields great fruit and brings great advantages in regard to concentration, when concentration is well-developed it yields great fruit and brings great advantages in regard to wisdom, when wisdom is well-developed the mind is completely liberated from the pollutants, that is to say: the pollutant of sensuality, the pollutant of craving for continued existence, the pollutant of ignorance.”

15: The Courtesan Ambapālī

Then the Gracious One, after living near Nādika for as long as he liked, addressed venerable Ānanda, saying: “Come Ānanda let us approach Vesālī.”

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One together with a great Community of monks arrived at Vesālī. There the Gracious One lived near Vesālī in Ambapālī’s Wood. There the Gracious One addressed the monks, saying:

“Mindfully and with full awareness, monks, a monk should live, this is our advice to you. And how, monks, is a monk mindful?

Here, monks, a monk dwells contemplating the nature of the body in the body, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world; he dwells contemplating the nature of feelings in feelings, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world; he dwells contemplating the nature of the mind in the mind, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world; he dwells contemplating the nature of things in various things, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

Thus, monks, a monk is mindful. And how, monks, does a monk have full awareness?

Here, monks, a monk in going forwards, in going back, is one who practises with full awareness, in looking ahead, or in looking around, he is one who practises with full awareness, in bending or in stretching, he is one who practises with full awareness, in bearing his double-robe, bowl, and other robes, he is one who practises with full awareness, in eating, in drinking, in chewing, in tasting, he is one who practises with full awareness, in passing stool and urine, he is one who practises with full awareness, in going, in standing, in sitting, in sleeping, in waking, in talking, and in maintaining silence, he is one who practises with full awareness.

Thus, monks, a monk has full awareness. Mindfully and with full awareness, monks, a monk should live, this is our advice to you.”

The courtesan Ambapālī heard: “The Gracious One, it seems, has reached Vesālī and is living near Vesālī in my Mango Wood.”

Then the courtesan Ambapālī, after having many great and august vehicles prepared, and mounting those great and august vehicles, departed with those great and august vehicles from Vesālī, and after approaching by vehicle to her pleasure garden as far as the ground for vehicles would allow, and descending from the vehicles, she approached the Gracious One by foot, and after approaching and worshipping the Gracious One, she sat down on one side. While the courtesan Ambapālī was sitting on one side the Gracious One instructed, roused, enthused, and cheered her with a talk about the Teaching.

Then the courtesan Ambapālī, having been instructed, roused, enthused, and cheered by the Gracious One with a talk about the Teaching, said to the Gracious One: “May the Gracious One consent, reverend Sir, to me offering him a meal on the morrow, together with the Community of monks.”

The Gracious One consented by maintaining silence. Then the courtesan Ambapālī, having understood the Gracious One’s consent, after rising from her seat, worshipping and circumambulating the Gracious One, went away.

The Licchavīs from Vesālī heard: “The Gracious One, it seems, had reached Vesālī and is living near Vesālī in Ambapālī’s Wood.”

Then those Licchavīs, after having many great and august vehicles prepared, and mounting those great and august vehicles, departed with those great and august vehicles from Vesālī. There some of the Licchavīs were blue, having a blue appearance, with blue clothes and blue decorations; some of the Licchavīs were yellow, having a yellow appearance, with yellow clothes and yellow decorations; some of the Licchavīs were red, having a red appearance, with red clothes and red decorations; some of the Licchavīs were white, having a white appearance, with white clothes and white decorations.

Then the courtesan Ambapālī rolled alongside the Licchavī youths axle by axle, wheel by wheel, and yoke by yoke. Then those Licchavīs said this to the courtesan Ambapālī: “Why do you, Ambapālī, roll alongside the Licchavī youths axle by axle, wheel by wheel, and yoke by yoke?”

“Because I have invited the Gracious One, noble sirs, for a meal on the morrow, together with the Community of monks.”

“Give us this meal, Ambapālī, for a hundred thousand kahapanas.”

“If, noble sirs, you would give Vesālī and its revenues still I would not give this meal to you.”

Then the Licchavīs snapped their fingers, thinking: “We have surely been defeated by a woman, we have surely been defeated by a woman.”

Then the Licchavīs entered Ambapālī’s Wood. The Gracious One saw those Licchavīs coming from afar, and having seen them, he addressed the monks, saying: “Let those monks who have not seen the Tāvatiṁsa Divinities, monks, look at the Licchavī troupe, monks, look upon the Licchavī troupe, monks, contemplate the Licchavī troupe, monks, who are like the Tāvatiṁsa Divinities.”

Then after the Licchavīs had gone as far as the ground for vehicles would allow, and had descended from the vehicles, they approached the Gracious One by foot, and after approaching and worshipping the Gracious One, they sat down at one side.

While the Licchavīs were sitting on one side the Gracious One instructed, roused, enthused, and cheered them with a talk about the Teaching. Then the Licchavīs, having been instructed, roused, enthused, and cheered by the Gracious One with a talk about the Teaching, said to the Gracious One: “Please consent to us offering a meal on the morrow, together with the Community of monks.”

“I have already consented to the courtesan Ambapālī’s meal on the morrow.”

Then the Licchavīs snapped their fingers, thinking: “We have surely been defeated by a woman, we have surely been defeated by a woman.”

Then the Licchavīs, after greatly rejoicing and gladly receiving this word of the Gracious One, rising from their seats, worshipping and circumambulating the Gracious One, went away.

Then the courtesan Ambapālī after the night had passed, having had excellent foodstuffs made ready in her own pleasure park, had the time announced to the Gracious One, saying: “It is time, reverend Sir, the meal is ready.”

Then the Gracious One, having dressed in the morning time, after picking up his bowl and robe, together with the Community of monks, approached the courtesan Ambapālī’s residence, and after approaching he sat down on the prepared seat. Then the courtesan Ambapālī with her own hand served and satisfied the Community of monks with the Buddha at its head with excellent foodstuffs.

Then the courtesan Ambapālī, when the Gracious One had eaten and washed his hand and bowl, having taken a certain low seat, sat down on one side. While sitting on one side the courtesan Ambapālī said this to the Gracious One: “I donate this pleasure park, reverend Sir, to the Community of monks with the Buddha at its head.”

The Gracious One accepted the pleasure park. Then the Gracious One, after instructing, rousing, enthusing, and cheering the courtesan Ambapālī with a talk about the Teaching, having risen from the seat, went away.

There also the Gracious One, while living in Vesālī in Ambapālī’s Wood, spoke frequently to the monks about the Teaching, saying:

“Such is virtue, such is concentration, such is wisdom, when virtue is well-developed it yields great fruit and brings great advantages in regard to concentration, when concentration is well-developed it yields great fruit and brings great advantages in regard to wisdom, when wisdom is well-developed the mind is completely liberated from the pollutants, that is to say: the pollutant of sensuality, the pollutant of craving for continued existence, the pollutant of ignorance.”