sn1.35:3 You should only say what you would do; you shouldn’t say what you wouldn’t do. The wise will recognize one who talks without doing.”

sn1.35:4 “Not just by speaking, nor solely by listening, are you able to progress on this hard path, by which the attentive practicing absorption are released from Satan’s bonds.

sn1.35:5 The attentive certainly don’t act like that, for they understand the way of the world. The attentive are quenched by understanding, they’ve crossed over clinging to the world.”

sn1.35:6 Then those angels landed on the ground, bowed with their heads to the Buddha’s feet and said, “We made a mistake, sir. It was foolish, stupid, and unskillful of us to presume to attack the Buddha! Please, sir, accept our mistake for what it is, so we will restrain ourselves in future.” At that, the Buddha smiled. Then those angels, becoming even more fault-finding, flew up in the air. One angel spoke this verse in the Buddha’s presence:

sn1.35:7 “If you don’t give your pardon when a mistake is confessed, with hidden anger and heavy hate, you’re stuck in your enmity.”

sn1.35:8 “Suppose no mistake were found, and no one here had gone astray: if enmities were not settled, how could that be skillful?”

sn1.35:9 “Who makes no mistakes? Who doesn’t go astray? Who doesn’t fall into confusion? Who is attentive, ever mindful?”

sn1.35:10 “The Realized One, the Buddha, sympathetic for all beings: that’s who makes no mistakes, and that’s who doesn’t go astray. He doesn’t fall into confusion, for he’s attentive, ever mindful.

sn1.35:11 If you don’t give your pardon when a mistake is confessed, with hidden anger and heavy hate, you’re stuck in your enmity. I don’t approve of such enmity, and so I pardon your mistake.”

4. The Host of a Hundred Felicities

Faith

sn1.36:1 At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then, late at night, several glorious angels of the host of a hundred felicities, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. Standing to one side, one angel spoke this verse in the Buddha’s presence:

sn1.36:2 “Faith is a person’s partner. If faithlessness doesn’t linger, fame and renown are theirs, and when they discard this corpse they go to heaven.”

sn1.36:3 Then another angel recited these verses in the Buddha’s presence:

sn1.36:4 “Give up anger, get rid of conceit, and get past all the fetters. Chains don’t torment one who has nothing, not clinging to name and form.”

sn1.36:5 “Fools and simpletons devote themselves to negligence. But the wise protect diligence as their best treasure.

sn1.36:6 Don’t devote yourself to negligence, or delight in erotic intimacy. For if you’re diligent and practice absorption, you’ll attain ultimate happiness.”

4. The Host of a Hundred Felicities

The Congregation

sn1.37:1 So I have heard. At one time the Buddha was staying in the land of the Sakyans, in the Great Wood near Kapilavatthu, together with a large Saṅgha of five hundred mendicants, all of whom were perfected ones. And most of the angels from ten solar systems had gathered to see the Buddha and the Saṅgha of mendicants. Then four angels of the pure abodes, aware of what was happening, thought: “Why don’t we go to the Buddha and each recite a verse in his presence?”

sn1.37:2 Then, as easily as a strong person would extend or contract their arm, they vanished from the Pure Abodes and reappeared in front of the Buddha. They bowed to the Buddha and stood to one side. Standing to one side, one angel spoke this verse in the Buddha’s presence:

sn1.37:3 “There’s a great congregation in the woods, where heavenly hosts have assembled. We’ve come to this righteous congregation to see the invincible Saṅgha!”

sn1.37:4 Then another angel spoke this verse in the Buddha’s presence:

sn1.37:5 “The mendicants there are immersed in samādhi, they’ve straightened their own minds. Like a charioteer holding the reins, the astute ones protect their senses.”

sn1.37:6 Then another angel spoke this verse in the Buddha’s presence:

sn1.37:7 “They snapped the post and snapped the cross-bar, unstirred, they tore out the pillar. They live pure and immaculate, the young giants tamed by the Clear-eyed One.”

sn1.37:8 Then another angel spoke this verse in the Buddha’s presence:

sn1.37:9 “Anyone who has followed the Buddha’s guidance won’t go to a plane of loss. After giving up this human body, they swell the heavenly host.”

4. The Host of a Hundred Felicities

A Splinter

sn1.38:1 So I have heard. At one time the Buddha was staying near Rājagaha in the Maddakucchi deer park. Now at that time the Buddha’s foot had been cut by a wooden splinter. The Buddha was stricken by harrowing pains; physical feelings that were painful, sharp, severe, acute, unpleasant, and disagreeable. But he endured unbothered, with mindfulness and situational awareness. And then he spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware.

sn1.38:2 Then, late at night, seven hundred glorious angels of the host of a hundred felicities, lighting up the entire Maddakucchi, went up to the Buddha, bowed, and stood to one side. Standing to one side, one angel expressed this heartfelt sentiment in the Buddha’s presence: “The ascetic Gotama is such an elephant, sir! And as an elephant, he endures painful physical feelings that have come up—sharp, severe, acute, unpleasant, and disagreeable—unbothered, with mindfulness and situational awareness.”

sn1.38:3 Then another angel expressed this heartfelt sentiment in the Buddha’s presence: “The ascetic Gotama is such a lion, sir! And as a lion, he endures painful physical feelings … unbothered.”

sn1.38:4 Then another angel expressed this heartfelt sentiment in the Buddha’s presence: “The ascetic Gotama is such a thoroughbred, sir! And as a thoroughbred, he endures painful physical feelings … unbothered.”

sn1.38:5 Then another angel expressed this heartfelt sentiment in the Buddha’s presence: “The ascetic Gotama is such a boss bull, sir! And as a boss bull, he endures painful physical feelings … unbothered.”

sn1.38:6 Then another angel expressed this heartfelt sentiment in the Buddha’s presence: “The ascetic Gotama is such a behemoth, sir! And as a behemoth, he endures painful physical feelings … unbothered.”

sn1.38:7 Then another angel expressed this heartfelt sentiment in the Buddha’s presence: “The ascetic Gotama is truly tamed, sir! And as someone tamed, he endures painful physical feelings … unbothered.”

sn1.38:8 Then another angel expressed this heartfelt sentiment in the Buddha’s presence: “See, his immersion is so well developed, and his mind is so well freed—not leaning forward or pulling back, and not held in place by forceful suppression. If anyone imagines that they can overcome such an elephant of a man, a lion of a man, a thoroughbred of a man, a boss bull of a man, a behemoth of a man, a tamed man—what is that but a failure to see?”

sn1.38:9 “Learned in the five branches of Vedic lore, brahmins practice fervent mortification <j>for a full century. But their minds are not properly freed, for those of base character don’t cross to the far shore.

sn1.38:10 Seized by craving, <j>attached to precept and observance, they practice rough and fervent mortification <j>for a hundred years. But their minds are not properly freed, for those of base character don’t go to the far shore.

sn1.38:11 Someone who’s fond of conceit can’t be tamed, and someone without immersion can’t be a sage. Living negligent alone in the wilderness, they can’t cross beyond Death’s dominion.”

sn1.38:12 “Having given up conceit, serene within oneself, with a good heart, everywhere free; living diligent alone in the wilderness, they cross beyond Death’s dominion.”

4. The Host of a Hundred Felicities

With Pajjunna’s Daughter (1st)

sn1.39:1 So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then, late at night, the glorious Kokanadā, Pajjunna’s daughter, lighting up the entire Great Wood, went up to the Buddha, bowed, stood to one side, and recited these verses in the Buddha’s presence:

sn1.39:2 “Staying in the woods of Vesālī is the Buddha, best of creation. Kokanadā am I who honors him, Kokanadā, Pajjuna’s daughter.

sn1.39:3 Previously I had only heard the teaching realized by the Clear-eyed One. But now I know it as a witness while the sage, the Holy One teaches.

sn1.39:4 There are simpletons who go about denouncing the teaching of the noble ones. They fall into the terrible Hell of Screams where they suffer long.

sn1.39:5 There are those who have found <j>acceptance and peace in the teaching of the noble ones. After giving up this human body, they swell the heavenly host.”

4. The Host of a Hundred Felicities

With Pajjunna’s Daughter (2nd)

sn1.40:1 So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then, late at night, the glorious Kokanadā the Younger, Pajjunna’s daughter, lighting up the entire Great Wood, went up to the Buddha, bowed, stood to one side, and recited these verses in the Buddha’s presence:

sn1.40:2 “She came here, beautiful as a flash of lightning, Kokanadā, Pajjunna’s daughter. Revering the Buddha and the teaching, she spoke these verses full of meaning.

sn1.40:3 The teaching is such that I could analyze it in many different ways. However, I will state the meaning in brief as far as I have learned it by heart.

sn1.40:4 You should never do anything bad by speech or mind or body in all the world. Having given up sensual pleasures, <j>mindful and aware, you shouldn’t keep doing <j>what’s painful and pointless.”

5. On Fire

On Fire

sn1.41:1 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then, late at night, a glorious angel, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and recited these verses in the Buddha’s presence:

sn1.41:2 “When your house is on fire, you rescue the pot that’s useful, not the one that’s burnt.

sn1.41:3 And as the world is on fire with old age and death, you should rescue by giving, for what’s given is rescued.

sn1.41:4 What’s given has happiness as its fruit, but not what isn’t given. Bandits take it, or rulers, it’s consumed by fire, or lost.

sn1.41:5 Then in the end this corpse is cast off, along with all your possessions. Knowing this, an intelligent person would enjoy what they have and also give it away. After giving and using according to their means, blameless, they go to a heavenly place.”

5. On Fire

Giving What?

sn1.42:1 “Giving what do you give strength? Giving what do you give beauty? Giving what do you give happiness? Giving what do you give vision? And who is the giver of all? Please answer my question.”

sn1.42:2 “Giving food you give strength. Giving clothes you give beauty. Giving a vehicle you give happiness. Giving a lamp you give vision.

sn1.42:3 And the giver of all is the one who gives monastic quarters. But one who teaches the Dhamma gives the gift of freedom from death.”

5. On Fire

Food

sn1.43:1 “Both jinn and humans enjoy their food. So what’s the name of the spirit who doesn’t enjoy food?”

sn1.43:2 “Those who give with faith and a clear and confident heart, partake of food in this world and the next.

sn1.43:3 So you should dispel stinginess, overcoming that stain, and give a gift. The good deeds of sentient beings support them in the next world.”

5. On Fire

One Root

sn1.44:1 “One the root, two the loops, three the stains, five the spreads, and the ocean, the twelfth whirlpool: such is the abyss crossed by the seer.”

5. On Fire

Peerless

sn1.45:1 “Behold him of peerless name <j>who sees the subtle meaning, giver of wisdom, <j>unattached to the realm of sensuality: the all-knower, so very intelligent, the great seer treading the noble road.”

5. On Fire

Nymphs

sn1.46:1 “It’s resounding with a group of nymphs, but haunted by a gang of goblins! This grove is called ‘Deluding’. How will I keep going?”

sn1.46:2 “That path is called ‘the direct way’, and it’s headed for the place called ‘fearless’. The chariot is called ‘unswerving’, fitted with wheels of the teaching.

sn1.46:3 Conscience is its bench-back, mindfulness its upholstery. I say the teaching is the driver, with right view running out in front.

sn1.46:4 Any woman or man who has such a vehicle, by means of this vehicle has drawn near to extinguishment.”

5. On Fire

Planters

sn1.47:1 “Whose merit always grows by day and by night? What people—firm in principle, <j>accomplished in conduct— are going to heaven?”

sn1.47:2 “Planters of parks or groves, those who build a bridge, a drinking place and well, and those who give monastic quarters.

sn1.47:3 Their merit always grows by day and by night. Those people—firm in principle, <j>accomplished in conduct— are going to heaven.”

5. On Fire

Jeta’s Grove

sn1.48:1 “This is indeed that Jeta’s Grove, frequented by the Saṅgha of seers, where the King of Dhamma stayed: it brings me joy!

sn1.48:2 Deeds, knowledge, and principle; ethical conduct, an excellent livelihood; by these are mortals purified, not by clan or wealth.

sn1.48:3 That’s why an astute person, seeing what’s good for themselves, would examine the teaching rationally, that’s how they become purified in that.

sn1.48:4 Sāriputta is full of wisdom, ethics, and peace. Even a mendicant who has crossed over might at best equal him.”

5. On Fire

Stingy

sn1.49:1 “Those folk in the world who are stingy, miserly and abusive, setting up obstacles for others who give.

sn1.49:2 What kind of result do they reap? What kind of future life? We’ve come to ask the worthy sir: how are we to understand this?”

sn1.49:3 “Those folk in the world who are stingy, miserly and abusive, setting up obstacles for others who give:

sn1.49:4 they fall into hell, the lowest depths, or the realm of the dead. If they come into the human state, they’re born in a poor family,

sn1.49:5 where clothes, food, pleasure, and play are hard to find. They don’t even get what they hope for from others. This is the result in the present life, and in the next, a bad destination.”

sn1.49:6 “We understand what you’re saying, and ask another question, Gotama. What about those who’ve gained the human state, who are bountiful and rid of stinginess,

sn1.49:7 confident in the Buddha and the teaching, with keen respect for the Saṅgha? What kind of result do they reap? What kind of future life? We’ve come to ask the worthy sir: how are we to understand this?”

sn1.49:8 “Those who’ve gained the human state who are bountiful and rid of stinginess, confident in the Buddha and the teaching, with keen respect for the Saṅgha: they illuminate the heavens wherever they dwell.

sn1.49:9 If they come into the human state, they’re born in a rich family, where clothes, food, pleasure, and play are easy to find.

sn1.49:10 They rejoice like those who control the possessions of others. This is the result in the present life, and in the next, a good destination.”

5. On Fire

With Ghaṭīkāra

sn1.50:1 “Seven mendicants who reached Aviha have been freed. With the complete ending of greed and hate, they’ve crossed over clinging to the world.”

sn1.50:2 “Who are those who’ve crossed the bog, Death’s dominion so hard to pass? Who, after leaving behind the human body, have risen above celestial yokes?”

sn1.50:3 “Upaka and Palagaṇḍa, and Pukkusāti, these three; Bhaddiya and Bhaddadeva, and Bāhudanti and Piṅgiya. They, after leaving behind the human body, have risen above celestial yokes.”

sn1.50:4 “You speak well of them, who have let go the snares of Satan. Whose teaching did they understand to cut the worldly bonds?”

sn1.50:5 “None other than the Blessed One! None other than your instruction! It was your teaching that they understood to cut the worldly bonds.

sn1.50:6 Where name and form cease with no residue left behind; understanding this teaching, they cut the worldly bonds.”

sn1.50:7 “The words you say are deep, hard to understand, so very hard to wake up to. Whose teaching did you understand that you can say such things?”

sn1.50:8 “In the past I was a potter in Vebhaliṅga named Ghaṭīkāra. I took care of my parents as a lay follower of Buddha Kassapa.

sn1.50:9 I refrained from sexual intercourse, I was chaste, spiritual. We lived in the same village; in the past I was your comrade.

sn1.50:10 I am the one who understands that these seven mendicants have been freed. With the complete ending of greed and hate, they’ve crossed over clinging to the world.”

sn1.50:11 “That’s exactly how it was, just as you say, Bhaggava. In the past you were a potter in Vebhaliṅga named Ghaṭīkāra. You took care of your parents as a lay follower of Buddha Kassapa.

sn1.50:12 You refrained from sexual intercourse, you were chaste, spiritual. We lived in the same village; in the past you were my comrade.”

sn1.50:13 That’s how it was when those friends of old met again. Both of them were evolved, bearing their final body.

6. Old Age

Old Age

sn1.51:1 “What’s still good in old age? What’s good when grounded? What is people’s treasure? What’s hard for thieves to take?”

sn1.51:2 “Ethics are still good in old age. Faith is good when grounded. Wisdom is people’s treasure. Merit’s hard for thieves to take.”

6. Old Age

Getting Old

sn1.52:1 “What’s good because it never gets old? What’s good when committed? What is people’s treasure? What can thieves never take?”

sn1.52:2 “Ethics are good because they never grow old. Faith is good when committed. Wisdom is people’s treasure. Merit’s what thieves can never take.”

6. Old Age

A Friend

sn1.53:1 “Who’s your friend while journeying? Who’s your friend at home? Who’s your friend in time of need? Who’s your friend in lives to come?”

sn1.53:2 “A caravan is your friend while journeying. Mother is your friend at home. An ally in time of need is a friend time and again. But the good deeds you’ve done yourself— that’s your friend in lives to come.”

6. Old Age

Grounds

sn1.54:1 “What is the site for human beings? What is the best comrade here? By what do the creatures who live off the earth sustain their life?”

sn1.54:2 “Children are the site for human beings. A wife is the best comrade. The creatures who live off the earth sustain their life by rain.”

6. Old Age

Gives Birth (1st)

sn1.55:1 “What gives birth to a person? What do they have that runs about? What goes astray? What’s their greatest fear?”

sn1.55:2 “Craving gives birth to a person. Their mind is what runs about. A sentient being goes astray. Suffering is their greatest fear.”

6. Old Age

Gives Birth (2nd)

sn1.56:1 “What gives birth to a person? What do they have that runs about? What goes astray? From what are they not free?”

sn1.56:2 “Craving gives birth to a person. Their mind is what runs about. A sentient being goes astray. From suffering they are not free.”

6. Old Age

Gives Birth (3rd)

sn1.57:1 “What gives birth to a person? What do they have that runs about? What goes astray? What is their destiny?”

sn1.57:2 “Craving gives birth to a person. Their mind is what runs about. A sentient being goes astray. Deeds are their final haven.”

6. Old Age

Deviation

sn1.58:1 “What’s declared to be a deviation? What is ending day and night? What’s the stain of chastity? What’s the waterless bath?”

sn1.58:2 “Lust is declared to be a deviation. Youth is ending day and night. Women are the stain of chastity, to which this generation clings. Fervor and chastity are the waterless bath.”

6. Old Age

A Partner

sn1.59:1 “What is a person’s partner? What instructs them? Enjoying what is a mortal released from all suffering?”

sn1.59:2 “Faith is a person’s partner. Wisdom instructs them. Delighting in extinguishment a mortal is released from all suffering.”

6. Old Age

A Poet

sn1.60:1 “What’s the source of verses? What constitutes their phrasing? What do verses depend upon? What underlies verses?”

sn1.60:2 “Metre is the source of verses. Syllables constitute their phrasing. Verses depend on names. A poet underlies verses.”

7. Overcome

Name

sn1.61:1 “What overcomes everything? What is it that nothing excels? What is the one thing that has everything under its sway?”

sn1.61:2 “Name overcomes everything. Nothing excels name. Name is the one thing that has everything under its sway.”

7. Overcome

Mind

sn1.62:1 “What leads the world on? What drags it around? What is the one thing that has everything under its sway?”

sn1.62:2 “The mind leads the world on. The mind drags it around. Mind is the one thing that has everything under its sway.”

7. Overcome

Craving

sn1.63:1 “What leads the world on? What drags it around? What is the one thing that has everything under its sway?”

sn1.63:2 “Craving leads the world on. Craving drags it around. Craving is the one thing that has everything under its sway.”

7. Overcome

Fetter

sn1.64:1 “What fetters the world? How does it travel about? With the giving up of what is extinguishment spoken of?”

sn1.64:2 “Delight fetters the world. It travels about by means of thought. With the giving up of craving extinguishment is spoken of.”

7. Overcome

Bonds

sn1.65:1 “What binds the world? How does it travel about? With the giving up of what are all bonds severed?”

sn1.65:2 “Delight binds the world. It travels about by means of thought. With the giving up of craving all bonds are severed.”

7. Overcome

Beaten Down

sn1.66:1 “By what is the world beaten down? By what is it surrounded? What dart has laid it low? With what is it always fuming?”

sn1.66:2 “The world is beaten down by death. It’s surrounded by old age. The dart of craving has laid it low. It’s always fuming with desire.”

7. Overcome

Ensnared

sn1.67:1 “By what is the world ensnared? By what is it surrounded? By what is the world fastened shut? On what is the world grounded?”

sn1.67:2 “Craving has ensnared the world. It’s surrounded by old age. The world is fastened shut by mortality. The world is grounded on suffering.”

7. Overcome

Fastened Shut

sn1.68:1 “By what is the world fastened shut? On what is the world grounded? By what is the world ensnared? By what is it surrounded?”

sn1.68:2 “The world is fastened shut by mortality. The world is grounded on suffering. Craving has ensnared the world. It’s surrounded by old age.”

7. Overcome

Desire

sn1.69:1 “What is it that binds the world? By removing what is it freed? With the giving up of what are all bonds severed?”

sn1.69:2 “Desire is what binds the world. By the removing of desire it’s freed. With the giving up of desire, all bonds are severed.”

7. Overcome

The World

sn1.70:1 “In what has the world arisen? With what does it get intimate? By grasping what is the world troubled in what?”

sn1.70:2 “The world has arisen in six. It gets intimate with six. Derived from the six, the world’s troubled in six.”

8. Slain

Slain

sn1.71:1 At Sāvatthī. Standing to one side, that angel addressed the Buddha in verse:

sn1.71:2 “When what is slain do you sleep at ease? When what is slain is there no sorrow? What is the one thing, Gotama, whose killing you approve?”

sn1.71:3 “When anger’s slain you sleep at ease. When anger’s slain there is no sorrow. Anger has a poisonous root and a sweet tip, O angel. The noble ones praise its killing, for when it’s slain there is no sorrow.”

8. Slain

A Chariot

sn1.72:1 “What is a chariot known by? What is fire known by? What is a nation known by? What is a woman known by?”

sn1.72:2 “A chariot is known by a banner. Fire is known by smoke. A nation is known by its ruler. A woman is known by her husband.”

8. Slain

Wealth

sn1.73:1 “What’s a person’s best wealth? What brings happiness when practiced well? What’s the sweetest taste of all? The one they say has the best life: how do they live?”

sn1.73:2 “Faith here is a person’s best wealth. The teaching brings happiness when practiced well. Truth is the sweetest taste of all. The one they say has the best life lives by wisdom.”

8. Slain

Rain

sn1.74:1 “What’s the best of things that rise? And what’s the finest thing to fall? And what of the things that go forth? And who’s the finest speaker?”

sn1.74:2 “A seed’s the best of things that rise. Rain’s the finest thing to fall. Cattle, of things that go forth. And a child is the finest speaker.”

sn1.74:3 “Knowledge is best of things that rise. Ignorance the finest thing to fall. The Saṅgha, of things that go forth. And the Buddha is the finest speaker.”

8. Slain

Afraid

sn1.75:1 “Why are so many people here afraid, when the path has been taught <j>with so many dimensions? I ask you, Gotama, whose wisdom is vast: Standing on what need one not fear the next world?”

sn1.75:2 “When speech and mind are directed right, and you don’t do anything bad with the body while dwelling at home with plenty of food and drink. Faithful, gentle, charitable, and bountiful: one who stands on these four principles, who stands on the teaching <j>need not fear the next world.”

8. Slain

Getting Old

sn1.76:1 “What ages, what does not age? What’s called a deviation? What’s a roadblock for skillful qualities? What is ending day and night? What’s the stain of celibacy? What’s the waterless bath?

sn1.76:2 How many holes are there in the world, where one’s wealth leaks out? We’ve come to ask the worthy sir: how are we to understand this?”

sn1.76:3 “The physical form of mortals gets old, but their name and clan don’t. Lust is called a deviation,

sn1.76:4 and greed is a roadblock for skillful qualities. Youth is ending day and night. Women are the stain of chastity, to which this generation clings. Fervor and chastity are the waterless bath.

sn1.76:5 There are six holes in the world, where one’s wealth leaks out: laziness and negligence, lack of initiative and lack of restraint, sleepiness and sloth. You should completely get rid of these holes!”

8. Slain

Authority

sn1.77:1 “What is authority in the world? What’s the best of valuables? What in the world is a rusty sword? Who is a pest in the world?

sn1.77:2 Who gets arrested when they take things away? And who is loved when they take things away? And who is approved by the astute when they come again and again?”

sn1.77:3 “Sway is authority in the world. A woman is the best of valuables. Anger in the world is a rusty sword. A bandit is a pest in the world.

sn1.77:4 A bandit gets arrested when they take things away. And an ascetic is loved when they take things away. An ascetic is approved by the astute when they come again and again.”

8. Slain

Desire

sn1.78:1 “What should one who wants what’s best <j>not give away? What should a mortal not forsake? What should be released when it’s good, but not when it’s bad?”

sn1.78:2 “A man shouldn’t give away himself. He shouldn’t forsake himself. Speech should be released when it’s good, but not when it’s bad.”

8. Slain

Provisions

sn1.79:1 “What binds the provisions for a journey? What’s the vault of wealth? What drags a person around? What in the world is hard to give up? With what are ordinary beings bound, like birds in a snare?”

sn1.79:2 “Faith binds the provisions for a journey. Majesty is the vault of wealth. Desire drags a person around. Desire in the world is hard to give up. Ordinary beings are bound by desire, like birds in a snare.”

8. Slain

Lamp

sn1.80:1 “What’s the lamp for the world? What in the world is wakeful? Who are one’s work colleagues? What is one’s walk of life?

sn1.80:2 What nurtures the idle and the tireless, like a mother her child? By what do the creatures who live off the earth sustain their life?”

sn1.80:3 “Wisdom is the lamp for the world. Mindfulness in the world is wakeful. Cattle are one’s work colleagues, and the furrow is one’s walk of life.

sn1.80:4 Rain nurtures the idle and the tireless, like a mother her child. The creatures who live off the earth sustain their life by rain.”

8. Slain

Free of Strife

sn1.81:1 “Who in the world is free of strife? Whose life is not wasted? Who here completely understands desire? Who always lives as their own master?

sn1.81:2 To whom do mother, father, and brothers bow when they’re established? Who here, though low born, is bowed to even by aristocrats?”

sn1.81:3 “Ascetics are free of strife in the world. The life of ascetics is not wasted. Ascetics completely understand desire. Ascetics always live as their own master.

sn1.81:4 Mother, father, and brothers bow to ascetics when they’re established. Even though an ascetic is low born, they’re bowed to even by aristocrats.”

sn1.81:5 The Linked Discourses on Deities are complete.