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that improper range, and those evil friends. Monks, if, not avoiding, defilements, vexations, and fevers would arise in him, by avoiding, those defilements, vexations, and fevers do not arise. These, monks, are called defilements to be abandoned by avoidance. Defilements to be abandoned by removal 26. And what, monks, are defilements to be abandoned by removal? Here, monks, a monk, reflecting wisely, does not endure an arisen thought of sensual desire, he abandons it, removes it, makes an end of it, brings it to naught. An arisen thought of ill-will… An arisen thought of harming… Any arisen evil unwholesome states, he does not endure them, he abandons them, removes them, makes an end of them, brings them to naught. Monks, if, not removing, defilements, vexations, and fevers would arise in him, by removing, for him, those taints, vexations, and fevers do not arise. These, monks, are called the taints to be eliminated by removal. Taints to be eliminated by development 27. “And what, monks, are the taints to be eliminated by development? Here, monks, a monk, reflecting wisely, develops the mindfulness enlightenment-factor, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. Reflecting wisely, he develops the investigation-of-states enlightenment-factor… he develops the energy enlightenment-factor… he develops the rapture enlightenment-factor… he develops the tranquility enlightenment-factor… he develops the concentration enlightenment-factor… he develops the equanimity enlightenment-factor, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. “For him, monks, by not developing which, taints, vexations, and fevers would arise, by developing this, for him, those taints, vexations, and fevers do not arise. These, monks, are called the taints to be eliminated by development. 28. “When, monks, for a monk, those taints to be eliminated by seeing are eliminated by seeing; those taints to be eliminated by restraint are eliminated by restraint; those taints to be eliminated by use are eliminated by use; those taints to be eliminated by endurance are eliminated by endurance; those taints to be eliminated by avoidance are eliminated by avoidance; those taints to be eliminated by removal are eliminated by removal; those taints to be eliminated by development are eliminated by development; then, monks, this is called: ‘a monk who dwells restrained with the restraint of all taints, he has cut off craving, he has turned away from the fetter, by rightly comprehending conceit, he has made an end of suffering.’” This is what the Blessed One said. Delighted, those monks rejoiced in the Blessed One’s words. The Discourse on All Taints is finished, the second. 3. The Discourse on Heirs of the Dhamma 29. Thus have I heard: On one occasion, the Blessed One was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. There, the Blessed One The Blessed One addressed the monks—"Monks!" "Venerable Sir," those monks replied to the Blessed One. The Blessed One spoke thus: "Be heirs of the Dhamma to me, monks, not heirs of material things. I have compassion for you: 'How might my disciples be heirs of the Dhamma, not heirs of material things?' And if you, monks, were heirs of material things to me, not heirs of the Dhamma, then you too would be blamed for it: 'The disciples of the Teacher live as heirs of material things, not as heirs of the Dhamma.' And I too would be blamed for it: 'The disciples of the Teacher live as heirs of material things, not as heirs of the Dhamma.' But if you, monks, were heirs of the Dhamma to me, not heirs of material things, then you too would not be blamed for it: 'The disciples of the Teacher live as heirs of the Dhamma, not as heirs of material things.' And I too would not be blamed for it: 'The disciples of the Teacher live as heirs of the Dhamma, not as heirs of material things.' Therefore, monks, be heirs of the Dhamma to me, not heirs of material things. I have compassion for you: 'How might my disciples be heirs of the Dhamma, not heirs of material things?' "Here, monks, I might have eaten, satisfied, full, finished, well-fed, to my heart's content. And there might be almsfood left over for me, something to be discarded. Then two monks might come, overcome by hunger and weakness. And I would say to them thus: 'I, monks, have eaten, satisfied, full, finished, well-fed, to my heart's content. And there is this almsfood left over for me, something to be discarded. If you wish, eat it. If you do not eat it, I will now discard it on ground with little grass, or immerse it in water with no living creatures.' Then one of those monks might think thus: 'The Blessed One has eaten, satisfied, full, finished... satisfied, well-fed, to his fill. And this alms-food of the Blessed One is an extra portion, a discardable portion. If we do not eat it, now the Blessed One will discard it on grassless ground, or immerse it in water without living creatures.' And this was said by the Blessed One: 'Be my heirs in Dhamma, monks, not heirs in material things.' And this alms-food is a kind of material thing. 'What if I, not eating this alms-food, were to pass this day and night with this very weakness from hunger?' So he, not eating that alms-food, would pass that day and night with that very weakness from hunger. Then it would occur to a second monk: 'The Blessed One has eaten, has refused more, is full, complete, satisfied, well-fed, to his fill. And this alms-food of the Blessed One is an extra portion, a discardable portion. If we do not eat it, now the Blessed One will discard it on grassless ground, or immerse it in water without living creatures. What if I, eating this alms-food, were to remove the weakness from hunger, and so pass this day and night?' So he, eating that alms-food, would remove the weakness from hunger, and so pass that day and night. Even if that monk, monks, eating that alms-food, were to remove the weakness from hunger, and so pass that day and night, yet the former monk is more revered and more praised by me. For what reason? For that, monks, will conduce to that monk's little-wishing, contentment, effacement, easy-support, and arousal of energy for a long time. Therefore, monks, be my heirs in Dhamma, not heirs in material things. I have compassion for you: 'How might my disciples be heirs in Dhamma, not heirs in material things?'" This the Blessed One said. Having said this, the Sugata From there, having risen from his seat, he entered the monastery. 31. Then indeed, venerable Sāriputta, not long after the Blessed One had departed, addressed the bhikkhus: "Friends, bhikkhus!" "Friend!" those bhikkhus replied to venerable Sāriputta. Venerable Sāriputta said this: "To what extent, friends, when the Teacher dwells secluded, do the disciples not train in seclusion? And to what extent, when the Teacher dwells secluded, do the disciples train in seclusion?" "From afar, friend, we have come to venerable Sāriputta to understand the meaning of this statement. It would be good if venerable Sāriputta himself would explain the meaning of this statement; having heard from venerable Sāriputta, the bhikkhus will remember it." "Then, friends, listen, pay careful attention, I will speak." "Yes, friend," those bhikkhus replied to venerable Sāriputta. Venerable Sāriputta said this: "To what extent, friends, when the Teacher dwells secluded, do the disciples not train in seclusion? Here, friends, when the Teacher dwells secluded, the disciples do not train in seclusion, when they do not abandon those things that the Teacher has declared should be abandoned, and they are fond of company, lazy, foremost in backsliding, having laid down the burden of seclusion. There, friends, elder bhikkhus are censurable in three ways. 'When the Teacher dwells secluded, the disciples do not train in seclusion' – by this first way, elder bhikkhus are censurable. 'And they do not abandon those things that the Teacher has declared should be abandoned' – by this second way, elder bhikkhus are censurable. 'And they are fond of company, lazy, foremost in backsliding, having laid down the burden of seclusion' – by this third way, elder bhikkhus are censurable. Elder bhikkhus, friends, are censurable in these three ways. There, friends, middle bhik monks…pe… new monks are censurable in three ways. ‘When the Teacher dwells in seclusion, the disciples do not train in seclusion’ – by this first way new monks are censurable. ‘And the things of which the Teacher speaks of abandoning, those things they do not abandon’ – by this second way new monks are censurable. ‘And they are given to much activity, slothful, foremost in intrusion, having laid down the burden of seclusion’ – by this third way new monks are censurable. New monks, friends, are censurable in these three ways. Thus far, friends, when the Teacher dwells in seclusion, the disciples do not train in seclusion. 32. ‘‘And how far, friends, when the Teacher dwells in seclusion, do the disciples train in seclusion? Here, friends, when the Teacher dwells in seclusion, the disciples train in seclusion – the things of which the Teacher speaks of abandoning, those things they abandon; and they are not given to much activity, not slothful, having laid down the burden of intrusion, foremost in seclusion. There, friends, elder monks are praiseworthy in three ways. ‘When the Teacher dwells in seclusion, the disciples train in seclusion’ – by this first way elder monks are praiseworthy. ‘And the things of which the Teacher speaks of abandoning, those things they abandon’ – by this second way elder monks are praiseworthy. ‘And they are not given to much activity, not slothful, having laid down the burden of intrusion, foremost in seclusion’ – by this third way elder monks are praiseworthy. Elder monks, friends, are praiseworthy in these three ways. There, friends,