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so that this holy life may be long-lasting, long-enduring, for the welfare of many, for the happiness of many, out of compassion for the world, for the good, for the benefit, for the happiness of gods and humans? That is to say – the four foundations of mindfulness, the four right exertions, the four bases of psychic power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path. These, Cunda, are the teachings declared by me through direct knowledge. Wherein all should recite together, gather together, meaning with meaning, phrase with phrase, and not dispute, so that this holy life may be long-lasting, long-enduring, for the welfare of many, for the happiness of many, out of compassion for the world, for the good, for the benefit, for the happiness of gods and humans. Method of Instruction 178. And among you, Cunda, who are united, rejoicing, not disputing, learning, if one of your fellow practitioners should speak the Dhamma in the Sangha. And if it should occur to you there: ‘This venerable one indeed grasps the meaning incorrectly, and phrases the expressions incorrectly.’ He should not be applauded nor rejected. Without applauding, without rejecting, he should be addressed thus: ‘Friend, for this meaning, are these expressions or those expressions more appropriate? And for these expressions, is this meaning or that meaning more appropriate?’ If he should say thus: ‘Friend, for this meaning, these very expressions are more appropriate, and those; and for these expressions, this very meaning is more appropriate, and that.’ He should not be encouraged nor discouraged. Without encouraging, without discouraging, he should be well instructed concerning that meaning and those expressions, for their clarification. 179. ‘And if, Cunda, another fellow monk should speak the Dhamma in the Sangha. And if it should occur to you there – ‘Indeed, this venerable one grasps the meaning incorrectly, but expresses the words correctly.’ He should neither be applauded nor rejected; without applauding, without rejecting, he should be addressed thus – ‘Friend, for these expressions, is this meaning or that meaning which is more appropriate?’ And if he should say thus – ‘Friend, for these expressions, this very meaning is more appropriate, and not that one.’ He should neither be praised nor disparaged; without praising, without disparaging, he should be thoroughly convinced regarding the clarification of that very meaning. 180. “And if, Cunda, another fellow monk should speak the Dhamma in the Sangha. And if it should occur to you there – ‘Indeed, this venerable one grasps the meaning correctly, but expresses the words incorrectly.’ He should neither be applauded nor rejected; without applauding, without rejecting, he should be addressed thus – ‘Friend, for this meaning, are these expressions or those expressions which are more appropriate?’ And if he should say thus – ‘Friend, for this meaning, these very expressions are more appropriate, and not those.’ He should neither be praised nor disparaged; without praising, without disparaging, he should be thoroughly convinced regarding the clarification of those very expressions. 181. “And if, Cunda, another fellow monk should speak the Dhamma in the Sangha. And if it should occur to you there – ‘Indeed, this venerable one grasps the meaning correctly, and expresses the words correctly.’ His speech, saying ‘Excellent!’, should be applauded and approved; having applauded and approved his speech, saying ‘Excellent!’, he should be addressed thus – ‘Our gain, friend, our good fortune, friend, that we see such a venerable fellow monk, so endowed with meaning, so endowed with expressions.’ The Reason for the Permission of Requisites. 182. “ Not for you, Cunda, only for the restraint of defilements in this very life do I teach the Dhamma. Nor do I, Cunda, only for the prevention of defilements in future lives do I teach the Dhamma. But I, Cunda, for the restraint of defilements in this very life do I teach the Dhamma; and for the prevention of defilements in future lives. Therefore, Cunda, the robe I have allowed you, it is enough for you – just for warding off cold, for warding off heat, for warding off the touch of gnats, mosquitoes, wind, sun, and creeping things, just for covering the private parts. The almsfood I have allowed you, it is enough for you just for the sustenance of this body, for its continuation, for the cessation of harm, for the support of the holy life, thinking: 'I will put an end to old feelings, and I will not give rise to new feelings, and there will be for me maintenance, and blamelessness, and a comfortable abiding.' The dwelling I have allowed you, it is enough for you just for warding off cold, for warding off heat, for warding off the touch of gnats, mosquitoes, wind, sun, and creeping things, just for dispelling dangers of the seasons, and for the pleasure of seclusion. The requisites of medicine for the sick I have allowed you, it is enough for you just for warding off arisen painful feelings, for the ultimate freedom from affliction. Indulgence in Sensual Pleasures 183. "It is possible, Cunda, that other sect ascetics might say this: 'The ascetics, sons of the Sakyans, dwell devoted to sensual pleasures.' When they speak thus, Cunda, those other sect ascetics should be told: 'What kind of sensual pleasure, friends? For there are many, various, and diverse kinds of sensual pleasures.'" "Cunda, there are these four indulgences in sensual pleasures: low, vulgar, of the common folk, ignoble, not conducive to welfare, not for disenchantment, not for dispassion..." do not lead to disenchantment, to dispassion, to cessation, to tranquility, to direct knowledge, to full awakening, to Nibbāna. Which four? Here, Cunda, some foolish person by killing living beings again and again makes himself happy and content. This is the first practice of self-indulgence. Again, Cunda, here some person by taking what is not given again and again makes himself happy and content. This is the second practice of self-indulgence. Again, Cunda, here some person by speaking falsely again and again makes himself happy and content. This is the third practice of self-indulgence. Again, Cunda, here some person is endowed and equipped with the five strands of sensual pleasure, and enjoys them. This is the fourth practice of self-indulgence. These four practices of self-indulgence, Cunda, are low, vulgar, worldly, ignoble, unbeneficial, they do not lead to disenchantment, to dispassion, to cessation, to tranquility, to direct knowledge, to full awakening, to Nibbāna. It is possible, Cunda, that wanderers of other sects might say this: "The Sakyan recluses live devoted to these four practices of self-indulgence." You should tell them: "It is not so!" They would not be speaking rightly about you, they would be slandering you with what is not true, what is not real. 184. These four practices of self-indulgence, Cunda, lead exclusively to disenchantment, to dispassion, to cessation, to tranquility, to direct knowledge, to full awakening, to Nibbāna. Which four? Here, Cunda, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by initial application and sustained application, born of seclusion, and filled with rapture and pleasure. This is the first practice of self-indulgence. Again, Cunda, a bhikkhu, with the stilling of initial and sustained application... enters and dwells in the second jhāna. This is the second practice of self-indulgence. Again, Cunda, a bhikkhu, with the fading away of rapture... enters and dwells in the third jhāna. This is the third practice of self-indulgence. Again, And further, Cunda, a bhikkhu, by the abandoning of pleasure and the abandoning of pain, and by the prior disappearance of joy and sorrow, enters and dwells in the fourth jhana, which is neither painful nor pleasant, and is purified by equanimity and mindfulness. This is the fourth devotion to happiness. These, Cunda, four devotions to happiness lead to utter disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to full enlightenment, to Nibbāna. It is possible, Cunda, that other sect ascetics and wanderers might say this: ‘These recluses, sons of the Sakyans, dwell devoted to these four devotions to happiness.’ You should tell them: ‘Yes, that is so.’ Speaking rightly, they would speak; they would not misrepresent you with what is untrue, with what is not. The Benefits of the Devotion to Happiness 185. It is possible, Cunda, that other sect ascetics and wanderers might say this: ‘Friends, for those who dwell devoted to these four devotions to happiness, how many fruits, how many advantages are to be expected?’ When other sect ascetics and wanderers speak thus, Cunda, they should be told this: ‘Friends, for those who dwell devoted to these four devotions to happiness, four fruits, four advantages are to be expected. Which four? Here, friends, a bhikkhu, with the destruction of three fetters, becomes a stream-enterer, not subject to falling, certain of liberation, bound for enlightenment. This is the first fruit, the first advantage. And further, friends, a bhikkhu, with the destruction of three fetters and the attenuation of lust, hatred, and delusion, becomes a once-returner, returning to this world just once more to make an end of suffering. This is the second fruit, the second advantage. And further, friends, a bhikkhu, with the destruction of the five lower fetters, becomes an anāgāmī, one who reappears spontaneously, and there attains final Nibbāna, not returning from that world. This is the third fruit, the third advantage. And further, friends, a bhikkhu, with the destruction of the taints, enters and dwells in the taintless liberation of mind, liberation by wisdom, having realized it for himself