003. Mahāvaggo –– The Longer Section

October 21, 2020 Dhamma Paññā 125 Views

Aṅguttara Nikāya
003. Mahāvaggo –– The longer section

1. Sīhanādasuttaṃ –– The lion’s roar

21. “Bhikkhus, the king of animals leaves his den in the evening, stretches and yawns, looks in the four directions, roars three times and goes in search of prey. What is the reason? ‘May small living things not come to my vision and be destroyed.’

Bhikkhus, ‘lion’ is a synonym for the Thus Gone One, worthy and rightfully enlightened.

Bhikkhus, these ten, are the powers of the Thus Gone One, endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion’s roar, sets rolling the noble wheel of the Teaching. What are the ten powers? .

Here, bhikkhus, the Thus Gone One knows the possibilities as possibilities and the impossibilities as impossibilities. The knowledge of the Thus Gone One, knowing the possibilities as possibilities and the impossibilities as impossibilities is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion’s roar, sets rolling the noble wheel of the Teaching.

Again, bhikkhus, the Thus Gone One knows the acquirings of actions in the past, future and present according to place and reason, as it really is. The knowledge of the Thus Gone One, knowing the acquirings of actions in the past, future and present according to place and reason, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion’s roar, sets rolling the noble wheel of the Teaching.

Again, bhikkhus, the Thus Gone One knows the method of going out of existence, as it really is. The knowledge of the Thus Gone One, knowing the method of going out of existence, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion’s roar, sets rolling the noble wheel of the Teaching.

Again, bhikkhus, the Thus Gone One knows the innumerable and various elemental worlds, as it really is. The knowledge of the Thus Gone One, knowing the innumerable and various elemental worlds, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion’s roar, sets rolling the noble wheel of the Teaching.

Again, bhikkhus, the Thus Gone One knows the various inclinations and settlements of beings, as it really is. The knowledge of the Thus Gone One, knowing the various inclinations and settlements of beings, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion’s roar, sets rolling the noble wheel of the Teaching.

Again, bhikkhus, the Thus Gone One knows the range of movement of the mental faculties of other beings and great beings, as it really is. The knowledge of the Thus Gone One, knowing the range of movement of the mental faculties of other beings and great beings, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion’s roar, sets rolling the noble wheel of the Teaching.

Again, bhikkhus, the Thus Gone One knows the defilements, purities and risings of the higher states of the mind, releases and concentrated attainments, as it really is. The knowledge of the Thus Gone One, knowing the defilements, purities and risings of the higher states of the mind, releases and concentrated attainments as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion’s roar, sets rolling the noble wheel of the Teaching.

Again, bhikkhus, the Thus Gone One recollects the manifold previous births, such as one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand births, innumerable forward world cycles of births, innumerable backward world cycles of births, innumerable forward and backward world cycles of births. There I was of this name, clan, disposition, supports, experiencing such and such pleasant and unpleasant feelings and with such a life span. Disappearing from there was born there. Ṭhere I was of this name, clan, disposition, supports, experiencing such and such pleasant and unpleasant feelings and with such a life span. Disappearing from there was born here … re … recollects manifold previous births with all details. Bhikkhus, the Thus Gone One recollecting the manifold previous births such as one birth, two births, … re … recollecting the manifold previous births, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion’s roar, sets rolling the noble wheel of the Teaching.

Again, bhikkhus, the Thus Gone One, with the purified heavenly eye, above human sees beings disappearing and appearing according to their actions, in unexalted and exalted states, beautiful and ugly, in good and evil states.-’These good beings misbehaving by body, speech and mind, rebuking noble ones, with wrong view and the wrong view of actions, after death are born in loss, in decrease, in hell . As for these good beings endowed with the right behavious in body, speech and mind, not rebuking noble ones, with right view, and the right view of actions, after death are born in a good state in heaven. Thus with the purified heavenly eye above human, sees beings disappearing and appearing according to their actions. The Thus Gone One, with the purified heavenly eye, above human seeing beings disappearing and appearing … re … according to their actions, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion’s roar, sets rolling the noble wheel of the Teaching.

Again, bhikkhus, the Thus Gone One, destroying desires, releasing the mind from desires and released through wisdom, here and now realizing abides. The Thus Gone One having destroyed desires, releasing the mind and released through wisdom abiding here and now is a power of the Thus Gone One, endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion’s roar, sets rolling the noble wheel of the Teaching.

2. Adhivuttipadasuttaṃ –– Designate attainments

22. Venerable Ānanda approached The Blessed One, worshipped and sat on a side and The Blessed One said:

“Ānanda, I acknowledge confidence in the knowledge and realization of the designate attainments. I know how to teach others, when fallen to this and other method how they would be appeased, not appeased, not exalted, exalted, will be with compare, will be without compare. There is a possibility, that they would see and know this and other realization by themselves. Ānanda, this knowledge, of knowing things as they really are, is most excellent. Ānanda, I say, there is no other knowledge more excellent and exalted than this.

Ānanda, these ten, are the powers of the Thus Gone One, endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion’s roar, sets rolling the noble wheel of the Teaching. What are the ten powers? .

Here, Ānanda, the Thus Gone One knows the possibilities as possibilities and the impossibilities as impossibilities. The knowledge of the Thus Gone One, knowing the possibilities as possibilities and the impossibilities as impossibilities is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion’s roar, sets rolling the noble wheel of the Teaching.

Again, Ānanda, the Thus Gone One knows the acquirings of actions in the past, future and present according to place and reason, as it really is. The knowledge of the Thus Gone One, knowing the acquirings of actions in the past, future and present according to place and reason, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion’s roar, sets rolling the noble wheel of the Teaching.

Again, Ānanda, the Thus Gone One knows the method of going out of existence, as it really is. The knowledge of the Thus Gone One, knowing the method of going out of existence, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion’s roar, sets rolling the noble wheel of the Teaching.

Again, Ānanda, the Thus Gone One knows the innumerable and various elemental worlds, as it really is. The knowledge of the Thus Gone One, knowing the innumerable and various elemental worlds, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion’s roar, sets rolling the noble wheel of the Teaching.

Again, Ānanda, the Thus Gone One knows the various inclinations and settlements of beings, as it really is. The knowledge of the Thus Gone One, knowing the various inclinations and settlements of beings, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion’s roar, sets rolling the noble wheel of the Teaching.

Again, Ānanda, the Thus Gone One knows the range of movment of the mental faculties of other beings and great beings, as it really is. The knowledge of the Thus Gone One, knowing the range of movement of the mental faculties of other beings and great beings, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion’s roar, sets rolling the noble wheel of the Teaching.

Again, Ānanda, the Thus Gone One knows the defilements, purities and risings of the higher states of the mind, releases and concentrated attainments, as it really is. The knowledge of the Thus Gone One, knowing the defilements, purities and risings of the higher states of the mind, releases and concentrated attainments as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion’s roar, sets rolling the noble wheel of the Teaching.

Again, Ānanda, the Thus Gone One recollects the manifold previous births, such as one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand births, innumerable forward world cycles of births, innumerable backward world cycles of births, innumerable forward and backward world cycles of births. There I was of this name, clan, disposition, supports, experiencing such and such pleasant and unpleasant feelings and with such a life span. Disappearing from there was born thereṬhere I was of this name, clan, disposition, supports, experiencing such and such pleasant and unpleasant feelings and with such a life span. Disappearing from there was born here … re … recollects manifold previous births with all details. Bhikkhus, the Thus Gone One recollecting the manifold previous births such as one birth, two births, … re … recollecting the manifold previous births, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion’s roar, sets rolling the noble wheel of the Teaching.

Again, Ānanda, the Thus Gone One, with the purified heavenly eye, above human sees beings disappearing and appearing according to their actions, in unexalted and exalted states, beautiful and ugly, in good and evil states.-’These good beings misbehaving by body, speech and mind, rebuking noble ones, with wrong view and the wrong view of actions, after death are born in loss, in decrease, in hell . As for these good beings endowed with the right behavious in body, speech and mind, not rebuking noble ones, with right view, and the right view of actions, after death are born in a good state in heaven. Thus with the purified heavenly eye, above human sees beings disappearing and appearing according to their actions. The Thus Gone One, with the purified heavenly eye, above human seeing beings disappearing and appearing … re … according to their actions, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion’s roar, sets rolling the noble wheel of the Teaching.

Again, Ānanda, the Thus Gone One, destroying desires, releasing the mind from desires and released through wisdom, here and now realizing abides. The Thus Gone One having destroyed desires, releasing the mind and released through wisdom abiding here and now is a power of the Thus Gone One, endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion’s roar, sets rolling the noble wheel of the Teaching.

3. Kāyasuttaṃ –– The body

23. “Bhikkhus, there are things that should be dispelled by the body not by words. There are things that should be dispelled by words not by the body. Bhikkhus, there are things that could neither be dispelled by body nor words, they should be dispelled with wise seeing.

Bhikkhus, what are the things that should be dispelled by the body and not by words?

Here, bhikkhus, the bhikkhu falls for some demerit at one or other of the doors of mental contact. His wise co-associates in the holy life observing him tell him-’The venerable one has fallen for an offence at one or the other of the doors of mental contact.’ Good if the venerable one should dispel that bodily misconduct and develop the right conduct. Accepting that advice of the co-associates in the holy life he dispels the bodily misconduct and develops the right conduct. Bhikkhus, these things should be dispelled by the body and not by words.

Bhikkhus, what are the things that should be dispelled by words and not by the body?

Here, bhikkhus, the bhikkhu falls for some demerit on account of some words. His wise co-associates in the holy life observing him tell him-’The venerable one has fallen to an offence on account of some words. ’Good if the venerable one should dispel that verbal misconduct and develop the right conduct. Accepting that advice of the co-associates in the holy life he dispels the verbal misconduct and develops the right conduct. Bhikkhus, these things should be dispelled by words and not by the body.

Bhikkhus, what things should be neither dispelled by the body nor by words, should be dispelled by wise seeing?

Bhikkhus, greed could not be dispelled by the body or by words, should be dispelled by wise seeing. Hatred, … re … delusion, … re … anger, … re … bearing grudge, … re … smearing, … re … spitefulness, … re … selfishness could not be dispelled by the body or by words, should be dispelled by wise seeing.

Bhikkhus, evil envy could not be dispelled by the body or by words, should be dispelled by wise seeing. Bhikkhus, what is evil envy?

Here, bhikkhus, to a householder or to a householder’s son, there is prosperity in the form of wealth, grains, gems or born gold. To a certain slave of his or some other householder it occurs: ‘O! this householder or the householder’s son should not prosper in wealth, grains, gems, or born gold’ A recluse or Brahmin gains robes, morsel food, dwellings and requisites when ill and to a certain recluse or Brahmin it occurs-’O! this recluse, or Brahmin should not gain robes, morsel food, dwellings and requisites when ill.

Bhikkhus, evil desires could not be dispelled by the body or by words, should be dispelled by wise seeing. Bhikkhus, what are evil desires?

Here, bhikkhus, a certain one without faith desires, ‘may others know me as with faith’ A certain unvirtuous one desires, ‘may others know me as virtuous’ One with little learning desires, ‘may others know me as learned.’ One fond of company desires, ‘may others know me as one secluded.’ A lazy one desires, ‘may others know me as with aroused effort.’ A forgetful one desires, ‘may others know me as with established mindfulness.’ A distracted one desires, ‘may others know me as concentrated.’ One lacking in wisdom desires, ‘may I be known as wise.’ One who has not dispelled desires thinks ‘ may I be known as one with dispelled desires.’ Bhikkhus, these are called evil desires. Bhikkhus, these things should be neither dispelled by the body nor by words, should be dispelled by wise seeing.

Bhikkhus, there the bhikkhu deports himself overcoming greed, … re … hatred, … re … Delusion, … re … anger, … re … bearing grudge, … re … smearing, … re … unmercifulness, … re … selfishness, … re … evil envy, … re … The bhikkhu deports himself overcoming evil desires. He should know thus: When the venerable ones do not know, I am without greed, I deport myself overcoming greed. When the venerable ones do not know, I am without hatred, … re … Delusion, … re … anger, … re … bearing grudge, … re … smearing, … re … lacking in mercy, … re … selfishness, … re … evil envy, … re … I deport myself overcoming hatred … re … evil desires.

There the bhikkhu deports himself not overcoming greed, … re … hatred, … re … Delusion, … re … anger, … re … bearing grudge, … re … smearing, … re … unmercifulness, … re … selfishness, … re … evil envy. He should know thus:

When the venerable ones know, I am without greed, I deport myself not overcoming greed, … re … hatred, … re … Delusion, … re … anger, … re … bearing grudge, … re … smearing, … re … unmercifulnbess, … re … selfishness, … re … evil envy. When the venerable ones know, I am without evil desires, I deport myself not overcoming evil desires.

4. Mahācundasuttaṃ –– Mahacunda

24. At one time venerable Mahacunda was living in Ceti in his native land. Venerable Mahacunda addressed the bhikkhus from there:

“Friends, the bhikkhu talking of knowledge says-’I know the Teaching. I see the teaching’ There, friends, the bhikkhu maintains himself overcoming greed, … re … hatred, … re.. Delusion, … re … anger, … re … bearing grudge, … re … smearing, … re … unmercifulness, … re … selfishness, … re … evil envy … re … evil desires. He should know this: When the venerable ones do not know I have overcome greed, I maintain myself overcoming greed. When the venerable ones do not know I have overcome hatred, I maintain myself overcoming hatred, … re … Delusion, … re … anger, … re … bearing grudge, … re … smearing, … re … unmercifulness, … re … selfishness, … re … evil envy and evil desires. I maintain myself overcoming evil desires.

Friends, the bhikkhu talking of development says-’Am with developed body, developed mind and developed wisdom.’ There the bhikkhu maintains himself overcoming greed, … re … hatred, … re.. Delusion, … re … anger, … re … bearing grudge, … re … smearing, … re … unmercifulness, … re … selfishness, … re … evil envy and evil desires. He should know thus: When the venerable ones do not know, am without greed, I maintain myself overcoming greed. When the venerable ones do not know am without hatred, I maintain myself overcoming hatred, … re … Delusion, … re … anger, … re … bearing grudge, … re … smearing, … re … unmercifulness, … re … selfishness, … re … evil envy and evil desires, I maintain myself overcoming evil desires.

Friends, the bhikkhu talking of knowledge and development says-’I know the Teaching. I see the teaching. Am with developed body, developed virtues and developed wisdom’ There, friends, the bhikkhu maintains himself overcoming greed, … re … hatred, … re.. Delusion, … re … anger, … re … bearing grudge, … re … smearing, … re … unmercifulness, … re … selfishness, … re … evil envy and evil desires. He should know thus: When the venerable ones do not know, am without greed, I maintain myself overcoming greed. When the venerable ones do not know am without hatred, I maintain myself overcoming hatred, … re … Delusion, … re … anger, … re … bearing grudge, … re … smearing, … re … unmercifulness, … re … selfishness, … re … evil envy. and evil desires, I maintain myself overcoming evil desires.

Friends, like a poor man talking of riches and wealth, when the necessity arises it is not possible for him to provide wealth, grains, silver or pure gold. He should be known in this manner: The poor venerable one spoke of wealth without wealth, spoke of grains without grains, spoke of silver without silver and spoke of pure gold without pure gold. What is the reason? Because when the need arose for some wealth, grains, silver or gold, it was not possible for the venerable one to collect it.

In the same manner friends, the bhikkhu talking of knowledge and development saying-’I know the Teaching. I see the teaching. Am with developed body, developed virtues and developed wisdom’ There, friends, the bhikkhu maintains himself overcoming greed, … re … hatred, … re.. Delusion, … re … anger, … re … bearing grudge, … re … smearing, … re … unmercifulness, … re … selfishness, … re … evil envy and evil desires. He should know thus: When the venerable ones do not know, am without greed, I maintain himself overcoming greed. When the venerable ones do not know, am without hatred, I maintain myself overcoming hatred, … re … Delusion, … re … anger, … re … bearing grudge, … re … smearing, … re … unmercifulness, … re … selfishness, … re … evil envy and evil desires, I maintain myself overcoming evil desires..

Friends, the bhikkhu talking of knowledge says-’I know the Teaching. I see the teaching’ There, friends, the bhikkhu maintains himself not overcoming greed, … re … hatred, … re.. Delusion, … re … anger, … re … bearing grudge, … re … smearing, … re … unmercifulness, … re … selfishness, … re … evil envy … re … evil desires. He should know this: When the venerable ones know I have overcome greed, I maintain myself not overcoming greed. When the venerable ones know I have overcome hatred, I maintain myself not overcoming hatred, … re … Delusion, … re … anger, … re … bearing grudge, … re … smearing, … re … unmercifulness, … re … selfishness, … re … evil envy and evil desires. I maintain myself not overcoming evil desires.

Friends, the bhikkhu talking of development says-’Am with developed body, developed mind and developed wisdom.’ There the bhikkhu maintains himself not overcoming greed, … re … hatred, … re.. Delusion, … re … anger, … re … bearing grudge, … re … smearing, … re … unmercifulness, … re … selfishness, … re … evil envy and evil desires. He should know thus: When the venerable ones know, am without greed, I maintain myself not overcoming greed. When the venerable ones know am without hatred, I maintain myself not overcoming hatred, … re … Delusion, … re … anger, … re … bearing grudge, … re … smearing, … re … unmercifulnbess, … re … selfishness, … re … evil envy. and evil desires, I maintain myself not overcoming evil desires.

Friends, the bhikkhu talking of knowledge and development says-’I know the Teaching. I see the teaching. Am with developed body, developed virtues and developed wisdom’ There, friends, the bhikkhu maintains himself not overcoming greed, … re … hatred, … re.. Delusion, … re … anger, … re … bearing grudge, … re … smearing, … re … unmercifulness, … re … selfishness, … re … evil envy and evil desires. He should know thus: When the venerable ones know, am without greed, I maintain myself not overcoming greed. When the venerable ones know am without hatred, I maintain myself not overcoming hatred, … re … Delusion, … re … anger, … re … bearing grudge, … re … smearing, … re … unmercifulnbess, … re … selfishness, … re … evil envy. and evil desires, I maintain myself not overcoming evil desires.

Friends, like a rich man talking of riches and wealth, resources and grains, when the necessity arises it is possible for him to provide wealth, grains, silver or pure gold. He should be known in this manner: The rich venerable one, spoke of wealth with wealth, spoke of grains with grains, spoke of silver with silver and spoke of pure gold with pure gold. What is the reason? Because when the need arose for some wealth, grains, silver or gold, it was possible for the venerable one to collect it.

In the same manner friends, the bhikkhu talking of knowledge and development saying-’I know the Teaching. I see the teaching. Am with developed body, developed virtues and developed wisdom’ There, friends, the bhikkhu maintains himself not overcoming greed, … re … hatred, … re.. Delusion, … re … anger, … re … bearing grudge, … re … smearing, … re … unmercifulness, … re … selfishness, … re … evil envy and evil desires. He should know thus: When the venerable ones know, am without greed, I maintain himself not overcoming greed. When the venerable ones know, am without hatred, I maintain myself not overcoming hatred, … re … Delusion, … re … anger, … re … bearing grudge, … re … smearing, … re … unmercifulness, … re … selfishness, … re … evil envy and evil desires, I maintain myself overcoming evil desires.

5. Kasinasuttaṃ –– Mystic meditation signs

25. Bhikkhus, these ten are mystic meditation signs. What ten?

One is the sign of earth, perceived above, below and across without another, immeasurable. The sign of water, perceived above, below and across without another, immeasurable. The sign of fire, perceived above, below and across without another, immeasurable. The sign of air, perceived above, below and across without another, immeasurable. The sign blue, perceived above, below and across without another, immeasurable. The sign yellow, perceived above, below and across without another, immeasurable. The sign red, perceived above, below and across without another, immeasurable. The sign white, perceived above, below and across without another, immeasurable. The sign of space, perceived above, below and across without another, immeasurable. The sign of consciousness, perceived above, below and across without another, immeasurable. Bhikkhus, these ten are mystic meditation signs.

6. Kālīsuttaṃ –– The female lay disciple Kali

26. At one time venerable Mahakaccana lived on the rock, in which an osprey house was maintained, in Avanti. Then Kali the lay female disciple living in the osprey house approached venerable Mahakaccana, worshipped, sat on a side and said:

“Venerable sir, this was said by The Blessed One in the quest to young girls:

‘To come to the highest good, for the heart’s appeasement,
I have won the array pleasantly and agreeably
And concentrate on one, experiencing pleasantness
Therefore I make no friendships with people
It is not possible for anyone to make friendships with me.’

Venerable sir, how should the detailed meaning of this short discourse given by The Blessed One be known?”

“Sister, certain recluses and Brahmins concluded that the perception of the sign of earth was the highest. Sister, the highest of the perception of the sign of earth was realized by The Blessed One, for crushing down enjoyment, for defeating the dangers, for defeating refuges and to crush down the knowledge and vision of the path and non-path. On account of, crushing down enjoyment, defeating the dangers and refuges and on account of the knowledge and vision of the path and non-path The Blessed One has come to the highest good and appeasement of the heart.

Sister, the highest of the perception of the sign of water, … re … of the sign of fire, … re … of the sign of air, … re … of the sign blue, … re … of the sign yellow, … re … of the sign red, … re … of the sign white, … re … of the sign space, … re … of the sign consciousness was realized by The Blessed One, for crushing down enjoyment, for defeating the dangers, for defeating refuges and to crush down the knowledge and vision of the path and non-path. On account of, crushing down enjoyment, defeating the dangers and refuges and on account of the knowledge and vision of the path and non-path The Blessed One has come to the highest good and appeasement of the heart. Sister, this was said by The Blessed One in the quest to young girls:

Sister, this should be known as the detailed meaning, of this short discourse given by The Blessed One.

7. Paṭhamamahāpañhasuttaṃ –– First on the important questions

27. At one time The Blessed One was abiding in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi. Many bhikkhus putting on robes in the morning and taking bowls and robes entered Sāvatthi for alms. Then it occured to those bhikkhus: It is too early yet to go for alms in Sāvatthi. What if we approached the monastery of the wandering ascetics of other sects.

Then those bhikkhus approached the wandering ascetics of other secetics in their monastery, exchanged friendly greetings with them and sat on a side. When those bhikkhus were seated the wandering ascetics of other sects said to them:

“Friends, the recluse Gotama, teaches his disciples thus: ’Come! Bhikkhus, thoroughly learn all things, and abide having learnt everything. Friends, we too teach our disciples thus: ’Come! friends, thoroughly learn all things, and abide having learnt everything. Friends, so then what is the difference between us, in the intention, in advising and the advice given?”

Those bhikkhus neither delighted with the words of the wandering ascetics of other sects nor scorning them, got up from their seats and went away thinking. ‘We will know the meaning of these words in the presence of The Blessed One.’

Then those bhikkhus, going the alms round in Sāvatthi, returning from the alms round and after the meal was over, approached The Blessed One, worshipped, sat on a side and said:

“Venerable sir, we put on robes in the morning and taking bowls and robes entered Sāvatthi for alms. Then it occured to us: It is too early yet to go for alms in Sāvatthi. What if we approached the monastery of the wandering ascetics of other sects.

Then we approached the wandering ascetics of other secetics in their monastery, exchanged friendly greetings with them and sat on a side. When we were seated the wandering ascetics of other sects said to us:

‘Friends, the recluse Gotama, teaches his disciples thus: . Come! Bhikkhus, thoroughly learn all things, and abide having learnt everything. Friends, we too teach our disciples thus: Come! friends, thoroughly learn all things, and abide having learnt everything.’ Friends, so then what is the difference between us, in the intention, in advising and the advice given?’ We were not delighted with the words of the wandering ascetics of other sects nor did we scorn them. Then we got up from our seats and came away thinking. We will know the meaning of these words in the presence of The Blessed One.

“Bhikkhus, this is the reply to the ascetics of other sects, who say these words.-Friends, what is the single question, the single statement and the single explanation. What’s two questions, two statements and two explanations. What’s three questions, three statements and three explanations. What’s four questions, four statements and four explana tions. What’s five questions, five statements and five explanations. What’s six questions, six statements and six explanations. What’s seven questions, seven statements and seven explanations. What’s eight questions, eight statements and eight explanations. What’s nine questions, nine statements and nine explanations. What’s ten questions, ten statements and ten explanations? Bhikkhus, when questioned thus, the ascetics of other sects find it impossible to reply and fall into trouble. What is the reason? Bhikkhus, it is beyond them. Bhikkhus, in this world, together with its gods, Maras, Brahmas the Community of recluses and Brahmins and gods and men I do not see anyone who could convince by explaining these questions, other than by the Thus Gone One or a disciple of the Thus Gone One or someone who heard it here.

It was said a single question, a single statement and a single explanation. Why was it said so?

Bhikkhus, in a single thought, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What is that one thought? ‘All beings rely on food.’ Bhikkhus, on this single thought the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said a single question, a single statement and a single explanation it was said on account of this.

It was said two questions, two statements and two explanations. Why was it said so?

Bhikkhus, in two thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the two thoughts? -Name and matter- Bhikkhus, in these two thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing, the highest makes an end of unpleasantness here and now. If it was said in two questions, two statements and two explanations it was said on account of this.

It was said three questions, three statements and three explanations. Why was it said so?

Bhikkhus, in three thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the three thoughts? In the three feelings. Bhikkhus, on these three thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said three questions, three statements and three explanations it was said on account of this.

It was said four questions, four statements and four explanations. Why was it said so?

Bhikkhus, in four thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are those four thoughts? The four kinds of support Bhikkhus, on these four thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said four questions, four statements and four explanations it was said on account of this.

It was said five questions, five statements and five explanations. Why was it said so?

Bhikkhus, in five thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are those five thoughts? The five holding masses. Bhikkhus, on these five thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said five questions, five statements and five explanations it was said on account of this.

It was said six questions six statements and six explanations. Why was it said so?

Bhikkhus, in six thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are those six thoughts? The six internal mental spheres. Bhikkhus, on these six thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said six questions, six statements and six explanations it was said on account of this.

It was said seven questions, seven statements and seven explanations. Why was it said so?

Bhikkhus, in seven thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the seven thoughts? The seven stations of consciousness. Bhikkhus, on these seven thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said seven questions, seven statements and seven explanations it was said on account of this.

It was said eight questions, eight statements and eight explanations. Why was it said so?

Bhikkhus, in eight thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the eight thoughts? The eight vicissitudes of the world Bhikkhus, on these eight thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said eight questions, eight statements and eight explanations it was said on account of this.

It was said nine questions, nine statements and nine explanations. Why was it said so?

Bhikkhus, in nine thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the nine thoughts? The nine settlements of beings Bhikkhus, on these nine thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said nine questions, nine statements and nine explanations it was said on account of this.

It was said ten questions, ten statements and ten explanations. Why was it said so?

Bhikkhus, in ten thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the ten thoughts? The ten ways of acting in demerit. Bhikkhus, on these ten thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said ten questions, ten statements and ten explanations it was said on account of this.

8. Dutiyamahāpañhasuttaṃ –– Second on the important question

28. At one time, The Blessed One was abiding in Kajaṇgala, in the bamboo forest. Then many male lay disciples of Kajaṇgala approached the bhikkhuni of Kajaṇgala, worshipped, sat on side and said:

“Noble lady, The Blessed One has said about the important question which is, the single question, the single statement and the single explanation. Two questions, two statements and two explanations. Three questions, three statements and three explanations. Four questions, four statements and four explanations. Five questions, five statements and five explanations. Six questions, six statements and six explanations. Seven questions, seven statements and seven explanations. Eight questions, eight statements and eight explanations. Nine questions, nine statements and nine explanations. Ten questions, ten statements and ten explanations. Noble lady, what is the detailed explanation to this short exposition given by The Blessed One?”

“Friends, I have not heard this in the presence of The Blessed One, or heard it from a bhikkhu who teaches about the development of the mind; Yet I will explain it as it occurs to me. Listen and attend carefully. Then the bhikkhuni of Kajaṇgala said thus:

“Friends, it was said a single question, a single statement and a single explanation. Why was it said so?

Friends, in a single thought, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What is that one thought? ‘All beings rely on food.’ Friends, on this single thought the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said a single question, a single statement and a single explanation it was said on account of this.

It was said two questions, two statements and two explanations. Why was it said so?

Friends, in two thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the two thoughts? -Name and matter- Friends, in these two thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing, the highest makes an end of unpleasantness here and now. If it was said in two questions, two statements and two explanations it was said on account of this.

It was said three questions, three statements and three explanations. Why was it said so?

Friends, in three thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the three thoughts? In the three feelings. Friends, on these three thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said three questions, three statements and three explanations it was said on account of this.

It was said four questions, four statements and four explanations. Why was it said so?

Friends, in four thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the four thoughts? The four establishments of mindfulness. Friends, on these four thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said four questions, four statements and four explanations it was said on account of this.

It was said five questions, five statements and five explanations. Why was it said so?

Friends, in five thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the five thoughts? The five holding masses. Friends, on these five thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said five questions, five statements and five explanations it was said on account of this.

It was said six questions six statements and six explanations. Why was it said so?

Friends, in six thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are those six thoughts? The six elements of escape.. Friends, on these six thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said six questions, six statements and six explanations it was said on account of this.

It was said seven questions, seven statements and seven explanations. Why was it said so?

Friends, in seven thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the seven thoughts? The seven enlightenment factors.. Friends, on these seven thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said seven questions, seven statements and seven explanations it was said on account of this.

It was said eight questions, eight statements and eight explanations. Why was it said so?

Friends, in eight thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the eight thoughts? The noble eightfold path. Bhikkhus, on these eight thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said eight questions, eight statements and eight explanations it was said on account of this.

It was said nine questions, nine statements and nine explanations. Why was it said so?

It was said ten questions, ten statements and ten explanations. Why was it said so?

Bhikkhus, in ten thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the ten thoughts? The ten ways of acting in merit. Bhikkhus, on these ten thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said ten questions, ten statements and ten explanations it was said on account of this.

Friends, The Blessed One has said about the important question in short, that is the single question, the single statement and the single explanation … re … the ten questions, ten statements and the ten explanations. I understand the detailed meaning in this manner. If you wish approach The Blessed One and ask about it As The Blessed One explains it, bear it in your minds. The delighted lay male disciples of Kajaṇgala accepting her words got up from their seats, worshipped her, circumambulated her and approached The Blessed One. They worshipped The Blessed One, sat on a side and related the whole conversation with the bhikkhuni of Kajaṇgala.

The Blessed One said: “Householders, good that you heard it from the bhikkhuni of Kajaṇgala. She is wise. If you had asked me, I would have given the same answer as given by the bhikkhuni. That is its meaning keep it in mind.

9. Paṭhamakosalasuttaṃ –– First in the country of Kosala

29. “Bhikkhus, in the whole of Kashmire and the country of Kosala, in the kingdom of king Pasenadi of Kosala, king Pasenadi is the chief. Bhikkhus, king Pasenadi of Kosala too has a change a disappontment. The noble disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.

As long as the moon and sun illuminate the directions, so long the thousandfold world systems will be, with a thousand moons, suns, Himalayas, Indian peninsulars, Northern Goyanas, Northern Kuru countries, Eastern Vidhehas, four thousand great oceans, four thousand great kings, a thousand of the four guardian gods, a thousand set of thirty-three gods, a thousand set of Titans, a thousand of the states of happiness, a thousand of the states of creations, a thousand sets of those creating others and a thousand of the worlds of Brahma. Bhikkhus, out of the ten thousand world systems the chief is Mahabrahma Mahabrahma too has a change a disappointment. The noble disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.

Bhikkhus, there is a time when there is a forward cycling of the world, at that time many become radiant gods. These mental beings, enjoy life, emanate light, move in space and enjoy that state for a long time. During the forward world cycle, the radiant gods are the foremost. They too have a change, a disappointment. The noble disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.

Bhikkhus, these ten are mystic spheres. What ten? One is the mystic sign of the earth, perceived above, below, across without another immeasurable. The mystic sign of water, … re … fire, … re … air, … re … blue, … re … yellow, … re … red, … re … white, … re … of the sphere of space, … re … and the sphere of consciousness, perceived above, below, across without another immeasurable. Bhikkhus, these ten are the mystic spheres.

Bhikkhus, of these ten mystic spheresṭhe sphere of consciousness, perceived above, below, across without another immeasurable, is the foremost. To beings of this perception too, there is a change, a disappointment. The nobe disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.

Bhikkhus, these eight are the masteries. What eight? A certain one with internal material perceptions sees a few beautiful and ugly external forms, mastering it says I know and I see, this is the first mastery.

A certain one with internal material perceptions sees innumerable beautiful and ugly external forms, mastering it says I know and I see, this is the second mastery.

A certain one with internal immaterial perceptions sees a few beautiful and ugly external forms, mastering it says I know and I see, this is the third mastery.

A certain one with internal immaterial perceptions sees innumerable beautiful and ugly external forms, mastering them says I know and I see, this is the fourth mastery.

A certain one with internal immaterial perceptions sees blue external forms with blue characters and blue lustre. Like the blue azure flower, or like the Kashmire cloth, which has the colour, characters and lustre beaten into it in blue, mastering it says, I know and I see, this is the fifth mastery.

A certain one with internal immaterial perceptions sees yellow external forms with yellow characters and yellow lustre. Like the yellow kanikara flower, or like the Kashmire cloth, which has the colour, characters and lustre beaten into it in yellow, mastering it says, I know and I see, this is the sixth mastery.

A certain one with internal immaterial perceptions sees red external forms with red characters and red lustre. Like the red bandhujiva flower, or like the Kashmire cloth, which has the colour, characters and lustre beaten into it, in blue, mastering it says, I know and I see, this is the seventh mastery.

A certain one with internal immaterial perceptions sees white external forms with white characters and white lustre. Like the colour of the morning star, or like the Kashmire cloth, which has the colour, characters and lustre beaten into it in white, mastering it says, I know and I see, this is the eighth mastery.

Bhikkhus, of these eight masteries, the one with internal immaterial perceptions seeing white external forms with white characters and white lustre, mastering it says, I know and I see. This mastery is the foremost. Beings of this perception too have a change, a disappointment. The noble disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.

Bhikkhus, these four are the methods. What four? The unpleasant method with slow realization, the unpleasant method with quick realization, the pleasant method with slow realization and the pleasant method with quick realization.

Bhikkhus, of these methods the foremost is the pleasant method with quick realization. Beings fallen to this method too have a change, a disappointment. The noble disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.

Bhikkhus, these four are the perceptions. What four? A certain one perceives a little, a certain one perceives grown great, a certain one perceives immeasurably and a certain one perceives ‘there is nothing.’ Bhikkhus, of these four perceptions the perception, ‘there is nothing’ and abiding in the sphere of nothingness is the foremost. Beings of this perception too have a change, a disappointment. The noble disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.

Bhikkhus, views external to this, such as ‘I am not, there is nothing of mine, I will not be, there will be nothing of mine’ Those of this view should expect this: As long as there is loathing ‘to be’ it will be not to him. As long as there is agreement with the cessation ‘to be’, it will not be to him. Bhikkhus, there are beings of this view too Beings of this view too have a change, a disappointment. The noble disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.

Bhikkhus, there are recluses and Brahmins who appoint the highest purity. Of all highest purities, this is the foremost, such as overcoming all the sphere of nothingness and abiding in the sphere of neither perceptions nor non-perceptions. They who know this sphere realize it and declare it to others. Bhikkhus there are beings of this view. Beings of this view too have a change, a disappointment. The noble disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.

Bhikkhus, there are beings who appoint the highest extinction in this very life. Such as knowing as it really is, the arising, fading, enjoyment, dangers and escape from the six spheres of mental contact and non-holding release from them. Bhikkhus, when I say this, certain recluses and Brahmins abuse me saying unreal and not truthful things.-’The recluse Gotama does not appoint the thorough knowledge of sensuality, the thorough knowledge of matter, and the thorough knowledge of feelings. Bhikkhus, I appoint the thorough knowledge of sensuality, matter and the thorough knowledge of feelings. Here and now the hunger appeased, extinguished, become cool without a hold I appoint final extinction.

10. Dutiyakosalasuttaṃ –– Second on the country of Kosala

30. At one time The Blessed One was abiding in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi. At that time king Pasenadi of Kosala with his intentions fulfilled was celebrating his victories and went to the monastery. Going as far as he could go on a vehicle, ascended and approached the monastery on foot. At that time many bhikkhus were walking to and fro mindfully in open space. King Pasenadi of Kosala approached them and asked – “Venerable sirs, where does The Blessed One, worthy and rightfully enlightened abide now? We want to see him.

“Great king in this monastery, its door is closed. Approach it, without making a noise, step to the verandah, clear the throat, and knock on the closed door, The Blessed One will open the door.

Then king Pasenadi of Kosala approached the monastery, the door of which was closed, without making a noise, stepped on the verandah, cleared his throat and knocked on the closed door. The Blessed One opened the door and king Pasenadi of Kosala entered the room, worshipped the feet of The Blessed One with his head at the feet of The Blessed One and also kissed his feet and stroked his feet and announced his name saying: -” Venerable sir, am king Pasenadi of Kosala”

“Great king, seeing what good reason do you show this manifestation of loving kindness lying so low to this body?”

“Venerable sir, I show my gratitude and gratefulness with this highest manifestation of lovingkindness.

Venerable sir, The Blessed One has fallen to the method of welfare and pleasantness of many, establishing many in the noble norm, in the good Teaching and meritorious things. Venerable sir, seeing this good reason, I, lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.

Again, venerable sir, The Blessed One is virtuous, developed in the noble ones’ virtues that are clever. Venerable sir, seeing this good reason, I, lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One..

Again, venerable sir, The Blessed One was a forest dweller since long, abiding in forests and jungle paths. Venerable sir, seeing this good reason, I lying low, show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.

Again, venerable sir, The Blessed One is satisfied with whatever gains of robes, morsel food, dwellings and requisites when ill. Venerable sir, seeing this good reason, I, lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.

Again, venerable sir, The Blessed One is suitable for honour, for hospitality, for reverential salutation with clasped hands, the incomparable field of merit for the world. Venerable sir, seeing this good reason, I, lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.

Again, venerable sir, The Blessed One has those topics of talk, such as topics for few desires, for satisfaction, for seclusion, for withdrawing from the company, for arousing effort, for virtues, for concentration, for wisdom, for release, and for knowledge and vision of release. Venerable sir, seeing this good reason, I lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.

Again, venerable sir, The Blessed One is a quick and easy gainer for nothing, of the four higher abidings of the mind, the pleasant abidings here and now. Venerable sir, seeing this good reason, I lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.

Again, venerable sir, The Blessed One rcollects the manifold previous births. Such as one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand, innumerable forward cycles of births, innumerable backward cycles of births and innumerable forward and backward cycles of births. There I was of such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings and with such a life span. Disappearing from there was born there, with such name … re … experiencing such pleasant and unpleasant feelings and with such a life span. Disappearing from there is born here. Thus with all details the manifold previous births are recollected. Venerable sir, seeing this good reason, I lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.

Again, venerable sir, The Blessed One with the heavenly eye purified beyond human sees beings disappearing and appearing unexalted and exalted, beautiful and ugly, in good and evil states, knows beings according to their actions-’These good beings, endowed with bodily, verbal and mental misbehaviour, blaming noble ones, with wrong view and with the wrong view of actions, after death go to loss, to decrease, to an evil state, to hell. As for these good beings endowed with good behaviour by body, words and mind, not blaming noble ones, with right view and with the right view of actions, after death go to increase, to a good state, to heaven. Thus with the heavenly eye purified beyond human sees beings disappearing and appearing according their actions. Venerable sir, seeing this good reason, I lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.

Again, venerable sir, The Blessed One, destroying desires, the mind released from desires and released through wisdom, here and now by himself realizing abides. Venerable sir, seeing this good reason, I lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.

Venerable sir, now we have to go, there are many duties to be done!”

“Great king, do as you think is fit.

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