Sila

Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.

Then the venerable Ānanda approached the Blessed One; having approached, having paid homage to the Blessed One, he sat down at one side. Sitting at one side, the venerable Ānanda said to the Blessed One:

For what purpose, master, are wholesome virtues? What is their benefit? For the purpose of non-remorse, Ānanda, wholesome virtues are for the benefit of non-remorse.

But, master, for what purpose is non-remorse? What is its benefit? Non-remorse, Ānanda, is for the purpose of joy, for the benefit of joy.

And joy, master, for what purpose? What is its benefit?

Joy, Ānanda, is for the purpose of rapture, for the benefit of rapture.

And rapture, master, for what purpose? What is its benefit? Rapture, Ānanda, is for the purpose of tranquility, for the benefit of tranquility.

And tranquility, master, for what purpose? What is its benefit? Tranquility, Ānanda, is for the purpose of happiness, for the benefit of happiness.

And happiness, master, for what purpose? What is its benefit? Happiness, Ānanda, is for the purpose of concentration, for the benefit of concentration.

And concentration, master, for what purpose? What is its benefit? Concentration, Ānanda, is for the purpose of knowing and vision of things as they really are, for the benefit of knowing and vision of things as they really are.

And knowing and vision of things as they really are, master, for what purpose? What is its benefit?

Knowledge and vision of things as they really are, Ānanda, is for the purpose of disenchantment, for the benefit of disenchantment.

And disenchantment, master, for what purpose? What is its benefit? Disenchantment, Ānanda, is for the purpose of dispassion, for the benefit of dispassion.

And dispassion, master, for what purpose? What is its benefit? Dispassion, Ānanda, is for the purpose of knowing and vision of liberation, for the benefit of knowing and vision of liberation.

Thus, Ānanda, wholesome virtues are for the purpose of non-remorse, for the benefit of non-remorse, non-remorse is for the purpose of joy, for the benefit of joy, joy is for the purpose of rapture, for the benefit of rapture, rapture is for the purpose of tranquility, for the benefit of tranquility, tranquility is for the purpose of happiness, for the benefit of happiness, happiness is for the purpose of concentration, for the benefit of concentration, concentration is for the purpose of knowing and vision of things as they really are, for the benefit of knowing and vision of things as they really are, knowing and vision of things as they really are is for the purpose of disenchantment, for the benefit of disenchantment, disenchantment is for the purpose of dispassion, for the benefit of dispassion, dispassion is for the purpose of knowing and vision of liberation, for the benefit of knowing and vision of liberation.

Thus, Ānanda, wholesome virtues gradually lead to the highest.

Thus have I heard: At one time the Blessed One was dwelling in the Anga country, in a town of the Angas named Assapura.

There, the Blessed One addressed the disciples:

Disciples.

Venerable Sir, those disciples replied to the Blessed One.

The Blessed One said:

People recognize you as ascetics, disciples. When asked who are you? you claim we are ascetics. Therefore for those of you recognized and claiming thus, We will undertake and practice those Dhammas that make one an ascetic and a Brahmin, so that our recognition and claim may be true and accurate.

And for those from whom we accept robes, almsfood, lodging, and medicinal requisites, our use of them will bring great fruit and benefit, and our going forth will not be in vain but fruitful and beneficial. Thus should you train.

And what are the Dhammas that make one an ascetic and a Brahmin? We will be endowed with moral shame and fear of wrongdoing. Thus should you train.

But it might be that you think: We are endowed with moral shame, our task is done, we have achieved what should be achieved, there is nothing further to be done, and you might be satisfied with that. I inform you I declare to you, disciples: Do not let the goal of liberation, for those who think there is something further to be done, be lost.

And what is further to be done? Our bodily conduct will be pure, open, clear, and restrained. And by being endowed with such pure bodily conduct, we will neither look down upon ourselves nor upon others. Thus should you train.

But it might be that you think: We are endowed with moral shame, our bodily conduct is pure; our task is done, we have achieved what should be achieved, there is nothing further to be done, and you might be satisfied with that. I inform you I declare to you, disciples: Do not let the goal of liberation, for those who think there is something further to be done, be lost.

And what is further to be done? Our verbal conduct will be pure, open, clear, and restrained. And by being endowed with such pure verbal conduct, we will neither look down upon ourselves nor upon others. Thus should you train.

But it might be that you think: We are endowed with moral shame, our bodily conduct is pure, our verbal conduct is pure; our task is done, we have achieved what should be achieved, there is nothing further to be done, and you might be satisfied with that. I inform you I declare to you, disciples: Do not let the goal of liberation, for those who think there is something further to be done, be lost.

And what is further to be done? Our mental conduct will be pure, open, clear, and restrained. And by being endowed with such pure mental conduct, we will neither look down upon ourselves nor upon others. Thus should you train.

But it might be that you think: We are endowed with moral shame, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure; our task is done, we have achieved what should be achieved, there is nothing further to be done, and you might be satisfied with that. I inform you I declare to you, disciples: Do not let the goal of liberation, for those who think there is something further to be done, be lost.

And what is further to be done? Our livelihood will be pure, open, clear, and restrained. And by being endowed with such pure livelihood, we will neither look down upon ourselves nor upon others. Thus should you train.

But it might be that you think: We are endowed with moral shame, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure, our livelihood is pure; our task is done, we have achieved what should be achieved, there is nothing further to be done, and you might be satisfied with that. I inform you I declare to you, disciples: Do not let the goal of liberation, for those who think there is something further to be done, be lost.

And what is further to be done? We will guard the doors of our sense faculties; upon seeing a form with the eye, we will not grasp at its signs or features. Since if we left the eye faculty unguarded, evil unwholesome states of covetousness and grief might invade us.

While dwelling, if covetousness and displeasure, evil unwholesome states, should invade one's mind, we will undertake restraint, we will guard the eye faculty, we will enter upon restraint of the eye faculty.

Upon hearing a sound with the ear…

Upon smelling an odor with the nose…

Upon tasting a flavor with the tongue…

Upon touching a tangible with the body…

Upon cognizing a mental object with the mind, not grasping at signs or features.

Because if the mind faculty is unrestrained, bad unwholesome states of covetousness and displeasure might invade one, for its restraint, we will undertake practice, we will guard the mind faculty, we will enter upon restraint of the mind faculty. Thus indeed should you train yourselves.

But it might be that you think:

We are endowed with moral shame, our bodily conduct is purified, our verbal conduct is purified, our mental conduct is purified, our livelihood is purified, we are guarding the doors of our sense faculties; enough is done, the purpose of the holy life has been reached, there is nothing further for us to do. And you might be satisfied with that.

I inform you I declare to you, disciples:

Let not the purpose of the holy life, the goal of the holy ones, be lost while there is still more to be done.

And what is more to be done?

We will be moderate in eating, reflecting wisely we will consume food, not for fun, not for pleasure, not for fattening, not for beautification, but only for the maintenance and nourishment of this body, for keeping it healthy, for pursuit of the holy life, thinking thus: I will terminate old feelings without arousing new feelings and I will be healthy and blameless and will live in comfort.

Thus indeed should you train yourselves.

But it might be that you think:

We are endowed with moral shame, our bodily conduct is purified, our verbal conduct is purified, our mental conduct is purified, our livelihood is purified, we are guarding the doors of our sense faculties, we are moderate in eating;

enough is done, the purpose of the holy life has been reached, there is nothing further for us to do. And you might be satisfied with that.

I inform you I declare to you, disciples:

Let not the purpose of the holy life, the goal of the holy ones, be lost while there is still more to be done.

And what is more to be done?

We will be devoted to wakefulness, during the day, walking back and forth and sitting, we will purify our minds of unwholesome states.

In the first watch of the night, walking back and forth and sitting, we will purify our minds of unwholesome states.

In the middle watch of the night, we will lie down on the right side in the lions pose, placing foot on foot, mindful and fully aware, after setting our minds to the idea of waking up.

In the last watch of the night, upon rising, walking back and forth and sitting, we will purify our minds of obstructive states. Thus indeed should you train yourselves.

But it might be that you think:

We are endowed with moral shame, our bodily conduct is purified, our verbal conduct is purified, our mental conduct is purified, our livelihood is purified, we are guarding the doors of our sense faculties, we are moderate in eating, we are devoted to wakefulness; enough is done, the purpose of the holy life has been reached, there is nothing further for us to do. And you might be satisfied with that.

I inform you I declare to you, disciples:

Let not the purpose of the holy life, the goal of the holy ones, be lost while there is still more to be done.

And what is more to be done?

We will be endowed with mindfulness and unobstructed awareness, unobstructed awareness when going forward and returning, unobstructed awareness when looking ahead and looking away, unobstructed awareness when flexing and extending limbs, unobstructed awareness when wearing robes and carrying the outer robe and bowl, unobstructed awareness when eating, drinking, consuming food, and tasting, unobstructed awareness when defecating and urinating, unobstructed awareness when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent. Thus indeed should you train yourselves.

But it might be that you think:

We are endowed with moral shame, our bodily conduct is purified, our verbal conduct is purified, our mental conduct is purified, our livelihood is purified, we are guarding the doors of our sense faculties, we are moderate in eating, we are devoted to wakefulness, we are equipped with mindfulness and full awareness; enough is done, the purpose of the holy life has been reached, there is nothing further for us to do. And you might be satisfied with that.

I inform you I declare to you, disciples:

Let not the purpose of the holy life, the goal of the holy ones, be lost while there is still more to be done. And what is more to be done?

Here a disciple frequents a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle grove...

He sits down cross-legged after his meal, having returned from his alms round, setting his body erect and establishing mindfulness on itself. He lives with a mind free from covetousness for the world, cleansing his mind of covetousness; free from ill-will and harm, compassionate for the welfare of all living beings, cleansing his mind of ill-will; free from sloth and torpor, alert and mindful, cleansing his mind of sloth and torpor; free from restlessness and remorse, calm in mind, cleansing his mind of restlessness and remorse; free from doubt, having crossed over doubt, confident in skillful qualities, cleansing his mind of doubt.

Just as a person would take a loan for a venture, and the venture succeeds, he would then repay his old debts and still have surplus for supporting his family, thinking, I took a loan for a venture, it succeeded, I repaid my debts and have surplus for my family, and he would be joyful and happy.

Similarly, a sick person, suffering and severely ill, unable to eat and lacking strength, later recovers, can eat and regains strength, thinking, I was sick, suffering, unable to eat, now I am recovered, can eat, and have regained strength, and he would be joyful and happy.

Just as a person imprisoned would later be released safely without loss of property, thinking, I was imprisoned, now I am released safely without loss of property, and he would be joyful and happy.

Just as a slave would later be freed, becoming independent and free to go where he wishes, thinking, I was a slave, now I am free and independent, and he would be joyful and happy. Just as a wealthy person traveling through a dangerous road would emerge safely without loss of property, thinking, I traveled through a dangerous road and emerged safely without loss of property, and he would be joyful and happy.

In the same way a disciple sees these five hindrances un-abandoned in himself as debt, sickness, imprisonment, slavery, and a dangerous road. When these five hindrances are abandoned, he sees himself as debt-free, healthy, released from prison, freed from slavery, and in a safe place.

Having abandoned these five hindrances, impurities of the mind that weaken wisdom, secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first jhana, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion.

He suffuses, drenches, fills, and irradiates his body with the rapture and pleasure born of seclusion, so that there is no part of his body not suffused by the rapture and pleasure born of seclusion.

Just as a skilled bathman or his apprentice would knead water into bath powder so that the ball of bath powder is soaked and saturated with moisture, enveloped inside and out yet does not drip; in the same way, a disciple suffuses his body with the rapture and pleasure born of seclusion.

He enters and dwells in the second jhana, which is without directed thought and evaluation, has unification of awareness, and is born of concentration, filled with rapture and pleasure.

He drenches, steeps, fills, and suffuses this very body with the rapture and pleasure born of concentration, so that there is no part of his whole body not suffused by the rapture and pleasure born of concentration.

Just as if there were a lake whose waters welled up from below and it had no inflow from east, west, north, or south, and would not be replenished from time to time by showers of rain, then the cool fount of water welling up in the lake would drench, steep, fill, and suffuse the lake with cool water, so that there would be no part of the whole lake not suffused with cool water.

In the same way, he drenches, steeps, fills, and suffuses this very body with the rapture and pleasure born of concentration, so that there is no part of his whole body not suffused by the rapture and pleasure born of concentration.

Furthermore, with the fading of rapture, he dwells equanimous, mindful, and fully aware, feeling pleasure with the body, he enters and dwells in the third jhana, of which the noble ones declare, Equanimous and mindful, he has a pleasant abiding.

He drenches, steeps, fills, and suffuses this very body with the pleasure devoid of rapture, so that there is no part of his whole body not suffused by the pleasure devoid of rapture.

Just as in a pond of blue, red, or white lotuses, some lotuses born and growing in the water might flourish while immersed in the water, without rising above it, and the cool water would drench, steep, fill, and suffuse them to their tips and roots, so that there would be no part of those lotuses not suffused with cool water.

In the same way, he drenches, steeps, fills, and suffuses this very body with the pleasure devoid of rapture, so that there is no part of his whole body not suffused by the pleasure devoid of rapture.

Furthermore, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and dwells in the fourth jhana, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity.

He sits, suffusing his body with a pure, bright mind, so that there is no part of his whole body not suffused by the pure, bright mind. Just as if a man were sitting wrapped from head to foot with a white cloth so that there would be no part of his whole body not suffused by the white cloth. In the same way, he sits, suffusing his body with a pure, bright mind, so that there is no part of his whole body not suffused by the pure, bright mind.

With his mind thus concentrated, purified, cleansed, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines it to the knowing of the recollection of past lives. He recollects his manifold past lives, that is, one birth, two births...

Thus with their aspects and particulars, he recollects his manifold past lives. Just as if a man went from his own village to another village, and then from that village to yet another village, and then returned from that village to his own village. He would think, I went from my own village to that village; there I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way.

From that village, I went to that other village, and there too, I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way. Now I have come back to my own village. In the same way, he recollects his manifold past lives with their aspects and particulars.

With his mind thus concentrated, purified, cleansed, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines it to the knowing of the passing away and reappearance of beings.

With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings pass on according to their actions.

Just as if there were two houses with doors, and a man with good sight standing there could see people coming and going, entering and leaving. In the same way, with the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing.

He understands beings as they arise, whether they are low or high, in a good or bad state, according to their actions. Thus, with a concentrated mind that is pure, cleansed, without blemishes, free from defilements, soft, workable, established, and having reached imperturbability, he directs his mind towards the knowing of the destruction of the taints.

He truly understands: This is suffering, This is the origin of suffering, This is the cessation of suffering, and This is the path leading to the cessation of suffering. He truly understands: These are the taints, This is the origin of the taints, This is the cessation of the taints, and This is the path leading to the cessation of the taints. For one who knows and sees in this way, the mind is liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance.

In the liberated one, there arises the knowing: Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being. Just like in a mountain pool, clear, undisturbed, and serene, where a person standing on the shore can see shells, gravel, and fish moving about or staying still.

He knows: This pool is clear, undisturbed, and serene. Here are these shells, gravel, and fish moving about or staying still. In the same way, a disciple truly understands suffering, its origin, its cessation, and the path leading to its cessation.

He knows: There is no more coming to any state of being. This is called a disciple who is a recluse, a Brahmin, a bathed one, a knower of the Vedas, a learned one, a noble one, an arahant. How does a disciple become a recluse? His evil unwholesome states that are defiling, leading to future birth, associated with distress, resulting in suffering, and leading to future old age and death, are calmed. Thus, a disciple becomes a recluse.

How does a disciple become a Brahmin? His evil unwholesome states are expelled. Thus, a disciple becomes a Brahmin. How does a disciple become a bathed one? His evil unwholesome states are washed away. Thus, a disciple becomes a bathed one.

How does a disciple become a knower of the Vedas? His evil unwholesome states are known. Thus, a disciple becomes a knower of the Vedas. How does a disciple become a learned one? His evil unwholesome states are heard and learned. Thus, a disciple becomes a learned one.

How does a disciple become a noble one? His evil unwholesome states are distanced. Thus, a disciple becomes a noble one.

How does a disciple become an arahant? His evil unwholesome states are distanced. Thus, a disciple becomes an arahant.

The Blessed One said this.

The disciples were pleased and delighted in the Blessed One's words.

The Great Discourse at Assapura is concluded.

At Sāvatthī.

Then King Pasenadi of Kosala went to the Blessed One in the middle of the day, and after paying homage to him, he sat down to one side. Sitting to one side, King Pasenadi of Kosala said to the Blessed One:

Where have you come from, great king, in the middle of the day? Here, venerable sir, in Sāvatthī, a householder named Anāthapiṇḍika has passed away.

I have come after taking over the royal capital from the son of a prostitute. He had eighty thousand in gold alone, not to mention silver. And his food was like this: he ate broken rice with ghee. His clothing was like this: he wore coarse hempen cloth. His vehicle was like this: he went in a chariot with a canopy of leaves. This is how it was, great king, this is how it was.

A bad person, great king, having acquired vast wealth, does not provide for his own happiness and well-being, nor that of his mother and father, nor his children and wife, nor his servants, employees, and workers, nor his friends and colleagues, nor does he establish an uplifting offering for ascetics and brahmins, leading to happiness, prosperity, and heaven.

As he consumes these resources properly, kings or thieves seize them, or fire burns them, or water sweeps them away, or unloved heirs take them. Thus, great king, these resources, when not consumed properly, lead to their depletion, not to their enjoyment.

Just as a lotus pond in a deserted place is clear, cool, refreshing, and delightful, yet no one would take from it, drink from it, bathe in it, or use it in any way. For if they did, the water would be used up, not enjoyed.

In the same way, great king, a bad person, having acquired vast wealth, does not provide for his own happiness and well-being, nor that of his mother and father, nor his children and wife, nor his servants, employees, and workers, nor his friends and colleagues, nor does he establish an uplifting offering for ascetics and brahmins, leading to happiness, prosperity, and heaven.

As he consumes these resources properly, kings or thieves seize them.

Thieves steal, fire burns, water flows, unloved heirs take. Thus, great king, possessions are being consumed properly, not the consumer. A virtuous person, having obtained great wealth, makes themselves happy and pleased, makes their parents happy and pleased, makes their spouse and children happy and pleased, makes their servants and workers happy and pleased, makes their friends and companions happy and pleased, establishes an uplifting offering among ascetics and brahmins, leading to heavenly results and the attainment of heaven. With these possessions being consumed properly in this way, neither kings nor thieves take, neither fire burns, nor water flows, nor unloved heirs take.

Thus, great king, possessions being consumed properly lead to consumption, not depletion. Just as, great king, a lotus pond is not far from a village or town, with clear, cool, pleasant, and beautiful water. People might steal, drink, or bathe in that water as they wish. In the same way, great king, if that water is consumed properly, it leads to consumption, not depletion. In the same way, a virtuous person, having obtained great wealth, makes themselves happy and pleased, makes their parents happy and pleased, makes their spouse and children happy and pleased, makes their servants and workers happy and pleased, makes their friends and companions happy and pleased, establishes an uplifting offering among ascetics and brahmins, leading to heavenly results and the attainment of heaven. With these possessions being consumed properly in this way, neither kings nor thieves take, neither fire burns, nor water flows, nor unloved heirs take.

Thus, great king, possessions being consumed properly lead to consumption, not depletion. Just as water in a non-human place, though cold, is consumed and used up, so too, when a person acquires wealth, they neither use it nor give it away. The wise and discerning, having attained wealth, consume it and are industrious. They support their relatives and dependents, blameless, they reach a heavenly abode.

Then Anathapindika, the householder, approached the Blessed One;

having approached, having greeted the Blessed One, he sat down at one side. Sitting down at one side, the Blessed One said to the householder Anathapindika: Householder, these four qualities are desirable, agreeable, and pleasing but hard to obtain in the world. What are the four?

May wealth come to me in a righteous way, this is the first quality desirable, agreeable, and pleasing but hard to obtain in the world.

Having obtained wealth in a righteous way, may fame come to me along with my relatives and teachers, this is the second quality desirable, agreeable, and pleasing but hard to obtain in the world.

Having obtained wealth and fame in a righteous way, along with my relatives and teachers, may I live long and have a long life, this is the third quality desirable, agreeable, and pleasing but hard to obtain in the world. 

Having obtained wealth and fame in a righteous way, along with my relatives and teachers, having lived long and having had a long life, may I, at the breakup of the body, after death, be reborn in a good destination, in a heavenly world, this is the fourth quality desirable, agreeable, and pleasing but hard to obtain in the world.

Householder, these four qualities are desirable, agreeable, and pleasing but hard to obtain in the world. For the attainment of these four desirable, agreeable, and pleasing but hard to obtain qualities in the world, these four qualities lead:

Accomplishment in faith,

Accomplishment in virtue,

Accomplishment in generosity,

Accomplishment in wisdom.

And what is the accomplishment in faith? Here a noble disciple has faith, he believes in the enlightenment of the Tathagata: Indeed, the Blessed One is an arahant, perfectly enlightened, accomplished in true knowing and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of gods and humans, enlightened, blessed. This is called accomplishment in faith.

And what is the accomplishment in virtue? Here a noble disciple abstains from taking life... abstains from intoxicating drinks and drugs that lead to heedlessness. This is called accomplishment in virtue.

And what is the accomplishment in generosity? Here a noble disciple, dwelling at home, heart freed from the stain of miserliness, freely generous, open-handed, delighting in relinquishment, devoted to charity, delighting in giving and sharing. This is called accomplishment in generosity.

And what is the accomplishment in wisdom? A noble disciple, understanding as it really is, abandons the mental defilements of covetousness and greed, ill will, sloth and torpor, restlessness and remorse, and doubt. This is called accomplishment in wisdom.

Householder, for the attainment of these four desirable, agreeable, and pleasing but hard to obtain qualities in the world, these four qualities lead.

Here the disciple of the noble ones, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, performs four functions. What four?

Here the disciple of the noble ones, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, makes himself happy and satisfied, properly enjoys his wealth. He makes his parents happy and satisfied, properly enjoys his wealth. He makes his children, wife, slaves, workers, and servants happy and satisfied, properly enjoys his wealth. He makes his friends and associates happy and satisfied, properly enjoys his wealth. This is his first station of consumption, enjoyed in this very way.

Again the disciple of the noble ones, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, protects himself from dangers such as fire, water, kings, thieves, and displeasing heirs, and keeps himself safe. This is his second station of consumption, enjoyed in this very way.

Again the disciple of the noble ones, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, performs the fivefold offering: to relatives, guests, ancestors, kings, and deities. This is his third station of consumption, enjoyed in this very way.

Again the disciple of the noble ones, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, establishes an uplifting offering to ascetics and brahmins, those who abstain from intoxication and heedlessness, who endure patience and gentleness, who tame, calm, and extinguish themselves. He establishes an offering leading to heaven, resulting in happiness, leading to heaven. This is his fourth station of consumption, enjoyed in this very way.

Indeed the disciple of the noble ones, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, performs these four functions. For anyone apart from these four functions, wealth is exhausted; these are called wealth gone to waste, not enjoyed, not properly utilized.

For anyone with these four functions, wealth is not exhausted; these are called wealth well stationed, well enjoyed, properly utilized. Wealth enjoyed, dependents supported, adversity overcome, and the fivefold offering made; virtuous, restrained in righteous living: such a wise mans purpose in household life is achieved, without regret. Remembering this, a mortal, a man standing in the noble Dhamma, is praised in this life and rejoices in heaven hereafter.

Thus have I heard: At one time, the Blessed One was staying in Rājagaha at the Bamboo Grove, the Squirrel Sanctuary.

Now at that time, Siṅgāla, a householder's son, having risen early in the morning, left Rājagaha with wet clothes and wet hair, and with joined palms, paid homage to the different directions: to the east, the south, the west, the north, the nadir, and the zenith.

Then the Blessed One, having dressed in the morning, took his bowl and robe and entered Rājagaha for alms.

The Blessed One saw Siṅgāla, the householder's son, having risen early in the morning, left Rājagaha with wet clothes and wet hair, and with joined palms, paying homage to the different directions: to the east, the south, the west, the north, the nadir, and the zenith.

Seeing Siṅgāla, the householder's son, he said:

Why are you, householder's son, having risen early in the morning, left Rājagaha with wet clothes and wet hair, and with joined palms, paying homage to the different directions: to the east, the south, the west, the north, the nadir, and the zenith?

Venerable sir, my father, when he was dying, said to me:

Dear son, you should worship the directions.

Therefore, venerable sir, respecting, honoring, and holding in high regard my father's words, I rise early in the morning, leave Rājagaha with wet clothes and wet hair, and with joined palms, pay homage to the different directions: to the east, the south, the west, the north, the nadir, and the zenith.

Householder's son, in the discipline of the noble ones, the six directions should not be worshipped in this way.

How then, venerable sir, should the six directions be worshipped in the discipline of the noble ones?

It would be good if the Blessed One would teach me the Dhamma in such a way that the six directions should be worshipped in the discipline of the noble ones.

Then, householder's son, listen and pay close attention, I will speak.

Yes, venerable sir, Siṅgāla, the householder's son, replied to the Blessed One.

The Blessed One said:

When, householder's son, the noble disciple has abandoned the four defilements of action, does not commit evil actions in four ways, does not pursue the six channels for dissipating wealth, he covers the six directions, and by doing so, he conquers both worlds.

He is successful in this world and in the world beyond.

Having broken the body, after death, he is reborn in a good destination, in a heavenly world.

What are the four defilements of action that he has abandoned?

Killing living beings, householder's son, is a defilement of action, taking what is not given is a defilement of action, sexual misconduct is a defilement of action, and false speech is a defilement of action.

These are the four defilements of action that he has abandoned.

The Blessed One said this.

Having said this, the Fortunate One, the Teacher, further said:

Killing living beings, taking what is not given,

False speech, and sexual misconduct,

These the wise do not praise.

What are the four ways of committing evil?

One commits evil by going along with desire, by going along with hatred, by going along with delusion, and by going along with fear.

When, householder's son, the noble disciple does not go along with desire, does not go along with hatred, does not go along with delusion, does not go along with fear, he does not commit evil in these four ways.

The Blessed One said this.

Having said this, the Fortunate One, the Teacher, further said:

Whoever transgresses the Dhamma by going along with desire, hatred, fear, and delusion, his fame wanes like the moon in the dark fortnight.

Whoever does not transgress the Dhamma by going along with desire, hatred, fear, and delusion, his fame waxes like the moon in the bright fortnight.

What are the six channels for dissipating wealth that he does not pursue?

Indulgence in intoxicants which cause heedlessness, householder's son, is a channel for dissipating wealth, wandering in the streets at unseemly hours is a channel for dissipating wealth, frequenting theatrical shows is a channel for dissipating wealth, indulgence in gambling which causes heedlessness is a channel for dissipating wealth, association with bad friends is a channel for dissipating wealth, and habitual laziness is a channel for dissipating wealth.

There are, householder's son, these six dangers of indulgence in intoxicants which cause heedlessness:

Immediate loss of wealth, increase of quarrels, susceptibility to disease, earning an evil reputation, shameless exposure of one's body, and weakening of intelligence.

These are the six dangers of indulgence in intoxicants which cause heedlessness.

There are, householder's son, these six dangers of wandering in the streets at unseemly hours:

He himself is unprotected and unguarded, his wife and children are unprotected and unguarded, his property is unprotected and unguarded, he is suspected of evil deeds, he is subject to false rumors, and he encounters many troubles.

In evil places, false speech arises, and it is accompanied by many painful conditions. These, young householder, are the six dangers of indulging in untimely revelry.

There are these six dangers, young householder, in frequenting shows. Where there is dancing, singing, music, storytelling, hand-clapping, and drum-beating. These, young householder, are the six dangers in frequenting shows.

There are these six dangers, young householder, in gambling. Winning breeds hatred, the loser grieves for lost wealth, loss of wealth is evident, one's word is not trusted in the assembly, one is despised by friends and companions, and one is not sought after for marriage because people say: This man is a gambler and not fit to support a family. These, young householder, are the six dangers in gambling.

There are these six dangers, young householder, in associating with bad friends. Those who are gamblers, drunkards, gluttons, cheats, swindlers, and violent men become his friends and companions. These, young householder, are the six dangers in associating with bad friends.

There are these six dangers, young householder, in laziness. He does not work, saying: It is too cold, It is too hot, It is too late, It is too early, I am too hungry, I am too full. Living in this way, he leaves many duties undone, and new wealth does not accrue to him, while the wealth he has dwindles away. These, young householder, are the six dangers in laziness.

The Blessed One said this. Having said this, the Well-Gone One, the Teacher, further said:

There is a friend who is a drinking companion,

There is a friend who is a fellow reveler;

But the friend who stands by in times of need,

He is truly a friend.

Sleeping by day, adultery, and frequenting shows, addiction to drink, and bad friends, and stinginess: these six things destroy a man.

The man who is a friend of the wicked,

Who follows evil ways,

He is destroyed in both worlds,

In this world and the next.

Dice, women, drink, singing, and dancing,

Sleeping by day, and wandering at night,

Bad friends, and stinginess:

These six things destroy a man.

They play with dice, they drink liquor,

They consort with women dear to others;

They are not respected by the wise,

And they are not respected by the wise.

The man who is a drunkard, poor, and destitute,

Thirsty, drinking, and gone to ruin,

He sinks into debt like water,

And quickly brings his family to ruin.

Not by day-sleeping,

Nor by night-wandering,

Nor by constant intoxication,

Can a householder maintain his household.

Too cold, too hot,

Too late, too early,

Thus, the lazy man leaves things undone,

And wealth passes him by.

But he who does not regard cold or heat

Any more than a blade of grass,

He does his duties as a man,

And does not lose his happiness.

These four, young householder, are to be understood as false friends. The friend who takes, the friend who speaks but does not act, the friend who flatters, and the friend who is a fellow-spendthrift.

The friend who takes is to be understood as a false friend for four reasons. He takes what is little and expects much, he does his duty out of fear, he serves his own interests, and he associates for his own advantage. These, young householder, are the four reasons why the friend who takes is to be understood as a false friend.

The friend who speaks but does not act is to be understood as a false friend for four reasons. He makes friendly talk about the past, he makes friendly talk about the future, he tries to gain one's favor with empty words, and when something needs to be done in the present, he shows his incapacity. These, young householder, are the four reasons why the friend who speaks but does not act is to be understood as a false friend.

The friend who flatters is to be understood as a false friend for four reasons. He approves of one's bad actions, he disapproves of one's good actions, he praises one in one's presence, and he speaks ill of one in one's absence. These, young householder, are the four reasons why the friend who flatters is to be understood as a false friend.

The friend who is a fellow-spendthrift is to be understood as a false friend for four reasons. He is a companion in indulging in strong drink, he is a companion in wandering in the streets at untimely hours, he is a companion in frequenting shows, and he is a companion in gambling. These, young householder, are the four reasons why the friend who is a fellow-spendthrift is to be understood as a false friend.

The Blessed One said this. Having said this, the Well-Gone One, the Teacher, further said:

The friend who takes, the friend who speaks but does not act, the friend who flatters, and the friend who is a fellow-spendthrift, these four are to be understood as false friends.

He who is a friend in adversity,

And he who is a friend in prosperity.

These four are not true friends,

Thus the wise understand;

They should be avoided from afar,

As one would avoid a dangerous path.

These four, householder's son, are to be understood as true friends.

A friend who is helpful is to be understood as a true friend, a friend who shares one's happiness and sorrow is to be understood as a true friend, a friend who points out what is beneficial is to be understood as a true friend, a friend who is compassionate is to be understood as a true friend.

A helpful friend is to be understood as a true friend by these four things:

He protects you when you are heedless, he protects your property when you are heedless, he is a refuge when you are afraid, and when some need arises, he provides you with twice the wealth required.

A friend who shares one's happiness and sorrow is to be understood as a true friend by these four things:

He reveals his secrets to you, he keeps your secrets, he does not abandon you in misfortune, and he would even sacrifice his life for your sake.

A friend who points out what is beneficial is to be understood as a true friend by these four things:

He restrains you from doing evil, he encourages you to do good, he informs you of what you have not heard, and he shows you the path to heaven.

A compassionate friend is to be understood as a true friend by these four things:

He does not rejoice in your misfortune, he rejoices in your prosperity, he restrains others from speaking ill of you, and he praises those who speak well of you.

These four, householder's son, are to be understood as true friends.

Thus spoke the Blessed One.

Having said this, the Well-Gone One, the Teacher, further said:

A friend who is helpful,

And a friend in happiness and sorrow;

A friend who points out what is beneficial,

And a friend who is compassionate.

These four friends,

Thus the wise understand;

They should be cherished with care,

As a mother cherishes her own child;

The wise one endowed with virtue,

Shines like a fire in water.

For one who gathers wealth,

Like a bee gathering nectar;

Wealth accumulates,

Like an anthill growing.

Thus, having gathered wealth,

A householder should divide it into four parts;

One part he should enjoy,

Two parts he should use for his work,

And the fourth he should save,

For times of need.

And how, householder's son, does a noble disciple cover the six directions?

These six directions, householder's son, are to be understood.

The eastern direction is to be understood as parents, the southern direction as teachers, the western direction as wife and children, the northern direction as friends and companions, the lower direction as servants and workers, and the upper direction as ascetics and brahmins.

A son should serve his parents in the eastern direction by these five things:

I will support them who supported me, I will perform their duties, I will keep the family tradition, I will be worthy of my inheritance, and I will offer alms in honor of my departed relatives.

Parents, thus served by their son in these five ways, show their compassion towards him in five ways:

They restrain him from evil, they encourage him to do good, they train him in a profession, they arrange a suitable marriage for him, and they hand over his inheritance in due time.

Thus, the eastern direction is covered, making it secure and free from fear.

A student should serve his teachers in the southern direction by these five things:

By rising to greet them, by attending to them, by being eager to learn, by serving them, and by receiving their teachings with respect.

Teachers, thus served by their student in these five ways, show their compassion towards him in five ways:

They train him well, they ensure he grasps what is taught, they thoroughly instruct him in the lore of all professions, they introduce him to his friends and associates, and they provide him with protection in all directions.

Thus, the southern direction is covered, making it secure and free from fear.

A husband should serve his wife in the western direction by these five things:

By treating her with respect, by not disrespecting her, by not being unfaithful, by giving her authority, and by providing her with adornments.

A wife, thus served by her husband in these five ways, shows her compassion towards him in five ways:

She performs her duties well, she manages the household and servants efficiently, she is faithful, she protects what he brings, and she is skillful and industrious in all her work.

Indeed, householder's son, in these five ways a wife should be ministered to by her husband as the western direction: by being courteous to her, by not despising her, by being faithful to her, by giving her authority, and by providing her with adornments.

In these five ways, the wife shows compassion to her husband: by being well-organized in her work, by being kind to the servants, by being faithful, by protecting what he brings, and by being skillful and diligent in all tasks.

Thus, the western direction is covered, making it secure and free from fear.

In these five ways, householder's son, a noble son should minister to friends and companions as the northern direction: by generosity, by kind words, by beneficial acts, by impartiality, and by honesty.

In these five ways, friends and companions show compassion to a noble son: by protecting him when he is heedless, by protecting his property when he is heedless, by being a refuge when he is afraid, by not abandoning him in misfortune, and by honoring his family.

Thus, the northern direction is covered, making it secure and free from fear.

In these five ways, householder's son, a master should minister to servants and workers as the lower direction: by assigning them work according to their strength, by providing them with food and wages, by caring for them when they are sick, by sharing special delicacies with them, and by granting them leave at times.

In these five ways, servants and workers show compassion to their master: by rising before him, by going to bed after him, by taking only what is given, by doing their work well, and by upholding his good name and fame.

Thus, the lower direction is covered, making it secure and free from fear.

In these five ways, householder's son, a noble son should minister to ascetics and brahmins as the upper direction: by kind bodily actions, by kind verbal actions, by kind mental actions, by keeping open house to them, and by providing them with material needs.

In these six ways, ascetics and brahmins show compassion to a noble son: by restraining him from evil, by encouraging him to do good, by being compassionate towards him with a kind heart, by teaching him what he has not heard, by clarifying what he has heard, and by showing him the path to heaven.

Thus, the upper direction is covered, making it secure and free from fear.

The Blessed One said this.

Having said this, the Fortunate One, the Teacher, further said:

Mother and father are the eastern direction,

Teachers are the southern direction,

Wife and children are the western direction,

Friends and companions are the northern direction.

Servants and workers are the lower direction,

Ascetics and brahmins are the upper direction;

These directions should be honored

By a householder who is competent.

The wise and virtuous person,

Gentle and eloquent,

Humble and not conceited,

Such a one is praised.

Energetic and not lazy,

Unshaken in adversity,

Endowed with intelligence,

Such a one is praised.

A supporter of friends,

Generous and free from stinginess,

A leader, a guide, and a counselor,

Such a one is praised.

Generosity, kind speech,

Beneficial acts, and impartiality

In all things as they arise;

These are the bonds of society,

Like the linchpin of a moving chariot.

Without these bonds,

Neither mother nor father

Would receive respect and honor,

Nor would children.

Since these bonds are seen

By the wise as bringing about respect and honor,

Therefore they attain greatness

And are praised.

When this was said, Sigala the householder's son said to the Blessed One:

Excellent, venerable sir, excellent, venerable sir.

Just as one might set upright what was overturned, reveal what was hidden, show the way to one who was lost, or hold a lamp in the dark so that those with eyes could see forms, in the same way, the Dhamma has been made clear by the Blessed One in many ways.

I go to the Blessed One for refuge, to the Dhamma, and to the Sangha of disciples.

May the Blessed One accept me as a lay follower who has gone for refuge from this day forth for as long as life lasts.

The discourse on Sigala is finished.

For a virtuous person who is endowed with virtue, there is no need to will: May I not regret. It is natural for a virtuous person endowed with virtue to not have regret.

For one without regret there is no need to will: May joy arise in me. It is natural for one without regret to feel joy.

For the joyful there is no need to will: May rapture arise in me. It is natural for the joyful to experience rapture.

For one with rapture there is no need to will: May my body be tranquil. It is natural for one with rapture to have a tranquil body.

For one with a tranquil body there is no need to will: May I feel pleasure. It is natural for one with a tranquil body to feel pleasure.

For the pleasurable there is no need to will: May my mind be concentrated. It is natural for the pleasurable to have their mind concentrated.

For the concentrated there is no need to will: May I know and see things as they really are. It is natural for the concentrated to know and see things as they really are.

For one who knows and sees things as they really are there is no need to will: May I feel disenchantment. It is natural for one who knows and sees things as they really are to feel disenchantment.

For the disenchanted there is no need to will: May I be dispassionate. It is natural for the disenchanted to become dispassionate.

For the dispassionate there is no need to will: May I realize the knowing and vision of liberation. It is natural for the dispassionate to realize the knowing and vision of liberation.

Thus dispassion is for the purpose of the knowing and vision of liberation, the benefit of the knowing and vision of liberation; disenchantment is for the purpose of dispassion, the benefit of dispassion; the knowing and vision of things as they really are is for the purpose of disenchantment, the benefit of disenchantment; concentration is for the purpose of the knowing and vision of things as they really are, the benefit of the knowing and vision of things as they really are; pleasure is for the purpose of concentration, the benefit of concentration; tranquility is for the purpose of pleasure, the benefit of pleasure; rapture is for the purpose of tranquility, the benefit of tranquility; joy is for the purpose of rapture, the benefit of rapture; non-regret is for the purpose of joy, the benefit of joy; and virtuous behaviors are for the purpose of non-regret, the benefit of non-regret.

Thus dhammas lead to dhammas, dhammas fulfill dhammas for the crossing over to the far shore.

These five things should be frequently reflected upon by a woman or a man, a householder or one gone forth. What five?

I am of the nature to age, I have not gone beyond aging. This should be frequently reflected upon by a woman or a man, a householder or one gone forth.

I am of the nature to sicken, I have not gone beyond sickness. This should be frequently reflected upon by a woman or a man, a householder or one gone forth.

I am of the nature to die, I have not gone beyond death. This should be frequently reflected upon by a woman or a man, a householder or one gone forth.

All that is dear and appealing to me will become otherwise, will become separated from me. This should be frequently reflected upon by a woman or a man, a householder or one gone forth.

I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir. This should be frequently reflected upon by a woman or a man, a householder or one gone forth.

Why should it be frequently reflected, I am of the nature to age, I have not gone beyond aging by a woman or a man, a householder or one gone forth? There are beings intoxicated with their youth, and due to that intoxication, they conduct themselves wrongly in body, speech, and mind. Reflecting frequently on this, that intoxication with youth is either completely abandoned or becomes less.

This is why it should be frequently reflected, I am of the nature to age, I have not gone beyond aging by a woman or a man, a householder or one gone forth.

And why should it be frequently reflected, I am of the nature to sicken, I have not gone beyond sickness? There are beings intoxicated with their health, and due to that intoxication, they conduct themselves wrongly in body, speech, and mind. Reflecting frequently on this, that intoxication with health is either completely abandoned or becomes less.

This is why it should be frequently reflected, I am of the nature to sicken, I have not gone beyond sickness by a woman or a man, a householder or one gone forth.

And why should it be frequently reflected, I am of the nature to die, I have not gone beyond death? There are beings intoxicated with their life, and due to that intoxication, they conduct themselves wrongly in body, speech, and mind. Reflecting frequently on this, that intoxication with life is either completely abandoned or becomes less.

This is why it should be frequently reflected, I am of the nature to die, I have not gone beyond death by a woman or a man, a householder or one gone forth.

And why should it be frequently reflected, All that is dear and appealing to me will become otherwise, will become separated from me? There are beings attached and infatuated with what is dear and appealing, and due to that attachment, they conduct themselves wrongly in body, speech, and mind. Reflecting frequently on this, that attachment and infatuation with what is dear and appealing is either completely abandoned or becomes less.

This is why it should be frequently reflected, All that is dear and appealing to me will become otherwise, will become separated from me by a woman or a man, a householder or one gone forth.

And why should it be frequently reflected, I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir? There are beings conducting themselves wrongly in body, speech, and mind. Reflecting frequently on this, that wrong conduct in body, speech, and mind is either completely abandoned or becomes less.

This is why it should be frequently reflected, I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir by a woman or a man, a householder or one gone forth.

Thus a noble disciple reflects: I am not the only one who is of the nature to age, not gone beyond aging. All that are dear and appealing to me will also become otherwise, will become separated from me.

All beings are subject to birth, aging, sickness, death, and rebirth; all beings are not beyond aging. For one who frequently reflects on this fact, a path arises. He practices, develops, and cultivates this path.

For one practicing, developing, and cultivating this path, all fetters are completely abandoned, and underlying tendencies are eradicated. I am not the only one subject to sickness, not beyond sickness; indeed, all beings subject to birth, aging, sickness, death, and rebirth are subject to sickness, not beyond sickness.

For one who frequently reflects on this fact, a path arises. He practices, develops, and cultivates this path. For one practicing, developing, and cultivating this path, all fetters are completely abandoned, and underlying tendencies are eradicated. I am not the only one subject to death, not beyond death; indeed, all beings subject to birth, aging, sickness, death, and rebirth are subject to death, not beyond death.

For one who frequently reflects on this fact, a path arises. He practices, develops, and cultivates this path. For one practicing, developing, and cultivating this path, all fetters are completely abandoned, and underlying tendencies are eradicated. It is not only I who am subject to separation from all that is dear and appealing, but all beings subject to birth, aging, sickness, death, and rebirth are subject to separation from all that is dear and appealing.

For one who frequently reflects on this fact, a path arises. He practices, develops, and cultivates this path. For one practicing, developing, and cultivating this path, all fetters are completely abandoned, and underlying tendencies are eradicated. I am not the only one who is the owner of my actions, heir to my actions, born of my actions, related through my actions, and have my actions as my refuge.

Whatever actions I shall do, whether good or evil, of those I will be the heir; indeed, all beings subject to birth, aging, sickness, death, and rebirth are the owners of their actions, heirs to their actions. Whatever actions they shall do, whether good or evil, of those they will be the heirs. For one who frequently reflects on this fact, a path arises. He practices, develops, and cultivates this path.

For one practicing, developing, and cultivating this path, all fetters are completely abandoned, and underlying tendencies are eradicated. Subject to disease, aging, and death are beings; as are the laws, so are the beings, despised by the ordinary. If I were to despise them in such conditions among beings, it would not be fitting for me, living thus.

Living thus, knowing the law as one without acquisitions, in health, youth, and life, where pride may be found. I have overcome all pride, seeing renunciation as security.

For me, there arose enthusiasm, seeing Nibbana.

I am now unable to indulge in sensual pleasures; I will not turn back, devoted to the holy life.

Disciples, there are four things the Tathāgata must protect, and by three he is blameless.

What are the four things the Tathāgata must protect?

Disciples, the Tathāgata has pure bodily conduct; there is no bad bodily conduct for the Tathāgata to hide, thinking:

May others not know this about me. The Tathāgata has pure verbal conduct; there is no bad verbal conduct for the Tathāgata to hide, thinking: May others not know this about me. The Tathāgata has pure mental conduct; there is no bad mental conduct for the Tathāgata to hide, thinking: May others not know this about me. The Tathāgata has a pure livelihood; there is no wrong livelihood for the Tathāgata to hide, thinking: May others not know this about me. These are the four things the Tathāgata must protect.

What are the three by which he is blameless? Disciples, the Tathāgata has well-proclaimed the Dhamma. It is impossible that any ascetic, brahmin, deity, Māra, Brahmā, or anyone in the world could rightly accuse me of not having well-proclaimed the Dhamma. Seeing no such reason I dwell secure, fearless, and confident.

Moreover the path leading to Nibbāna for my disciples is well-explained. My disciples practice accordingly and, realizing through direct knowing, they dwell having attained the destruction of the āsavas, mental liberation, and wisdom liberation in this very life. It is impossible that any ascetic, brahmin, deity, Māra, Brahmā, or anyone in the world could rightly accuse me regarding the path leading to Nibbāna for my disciples and their practice.

Seeing no such reason I dwell secure, fearless, and confident. Furthermore many hundreds of my disciple assembly dwell having attained the destruction of the āsavas, mental liberation, and wisdom liberation in this very life. It is impossible that any ascetic, brahmin, deity, Māra, Brahmā, or anyone in the world could rightly accuse me regarding the many hundreds in my disciple assembly. Seeing no such reason I dwell secure, fearless, and confident. By these three, I am blameless.

These are the four things the Tathāgata must protect, and by these three, he is blameless.

Live with a protector do not live unprotected.

It is suffering to live unprotected.

These are the ten dhammas that make one protected.

What ten?

Here a disciple is virtuous, lives restrained with the restraint of the Pātimokkha, is accomplished in conduct and resort, seeing danger in the slightest faults, and undertakes the training rules.

And when a disciple is virtuous… undertakes the training rules, this dhamma too is protective.

Furthermore a disciple is learned, remembers what he has heard, has amassed what he has heard, those dhammas that are beautiful in the beginning, beautiful in the middle, and beautiful in the end, that proclaim the holy life completely fulfilled, perfectly pure, such dhammas are much heard by him, remembered, recited verbally, investigated with the mind, and penetrated well by view.

And when a disciple is learned… penetrated well by view, this dhamma too is protective.

Furthermore a disciple has good friends, good companions, good comrades.

And when a disciple has good friends, good companions, good comrades, this dhamma too is protective.

Furthermore a disciple is easy to correct, having qualities that make him easy to admonish, compliant, taking instruction.

And when a disciple is easy to correct… taking instruction, this dhamma too is protective.

Furthermore a disciple is skilled and diligent in attending to the diverse chores of his fellow disciples, equipped with the knowing of the proper means for such tasks.

And when a disciple is skilled and diligent… equipped with the knowing of the proper means, this dhamma too is protective.

Furthermore a disciple loves the Dhamma, delights in the Dhamma, rejoices in the Dhamma, he is committed to the Abhidhamma and discipline, exuberant.

And when a disciple loves the Dhamma… exuberant, this dhamma too is protective.

Furthermore a disciple lives with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states, strong, firm in exertion, not shirking the responsibility for cultivating wholesome states.

And when a disciple lives with energy aroused… not shirking the responsibility, this dhamma too is protective.

Furthermore a disciple is content with any kind of robe, almsfood, lodging, and medicinal requisites for the sick.

And when a disciple is content with any kind of robe… medicinal requisites for the sick, this dhamma too is protective.

Furthermore a disciple is mindful, endowed with supreme mindfulness and alertness, remembering and recalling what was done and said long ago.

And when a disciple is mindful… recalling what was done and said long ago, this dhamma too is protective.

Furthermore a disciple is wise, he possesses the wisdom that leads to the complete destruction of suffering, noble and penetrative, leading to the complete destruction of suffering.

And when a disciple is wise… leading to the complete destruction of suffering, this dhamma too is protective.

Live with a protector do not live unprotected.

It is suffering to live unprotected.

These are the ten dhammas that make one protected.