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middle monks…pe… new monks are praiseworthy in three ways. ‘When the Teacher dwells in seclusion, the disciples train in seclusion’ – by this first way new monks are praiseworthy. ‘And the things of which the Teacher speaks of abandoning, those things they abando killing’ – by this second condition nine bhikkhus are praiseworthy. ‘And they are not given to much activity, not given to idleness, they have cast off the burden of going forth, they are foremost in seclusion’ – by this third condition nine bhikkhus are praiseworthy. Nine, friends, bhikkhus are praiseworthy by these three conditions. To this extent, friends, when the Teacher dwells secluded, his disciples train in seclusion. 33. “Therein, friends, greed is evil, and hatred is evil. For the abandoning of greed and for the abandoning of hatred, there is a middle path that produces vision, produces knowledge, leads to peace, to direct knowledge, to enlightenment, to Nibbāna. And what, friends, is that middle path that produces vision, produces knowledge, leads to peace, to direct knowledge, to enlightenment, to Nibbāna? It is this Noble Eightfold Path, namely – right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, friends, is that middle path that produces vision, produces knowledge, leads to peace, to direct knowledge, to enlightenment, to Nibbāna. “Therein, friends, anger is evil, and resentment is evil… contempt is evil, and insolence is evil, envy is evil, and avarice is evil, deceit is evil, and craftiness is evil, obstinacy is evil, and impetuosity is evil, conceit is evil, and arrogance is evil, intoxication is evil, and heedlessness is evil. For the abandoning of intoxication and for the abandoning of heedlessness, there is a middle path that produces vision, produces knowledge, leads to peace, to direct knowledge, to enlightenment, to Nibbāna. And what, friends, is that middle path that produces vision, produces knowledge, leads to peace, to direct knowledge, to enlightenment, to Nibbāna? It is this Noble Eightfold Path, namely – right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This "That, friends, is the middle path, which produces vision, which produces knowledge, which leads to calm, to direct knowledge, to full enlightenment, to Nibbāna." Thus spoke the Venerable Sāriputta. Delighted, those bhikkhus rejoiced in the Venerable Sāriputta's words. The Discourse on the Heirs of Dhamma, the third, is finished. 4. The Discourse on Fear and Terror 34. Thus have I heard: On one occasion the Blessed One was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park. Then Jāṇussoṇi the brahmin approached the Blessed One; having approached, he exchanged greetings with the Blessed One. Having concluded the courteous and amiable talk, he sat down to one side. Sitting to one side, Jāṇussoṇi the brahmin said to the Blessed One: "Those young men of good family, good Gotama, who, out of faith, have gone forth from the home life into homelessness, having the good Gotama as their guide, having the good Gotama as their benefactor, having the good Gotama as their instructor; and that community of people follows the good Gotama's example." "So it is, brahmin, so it is, brahmin! Those young men of good family, brahmin, who, out of faith, have gone forth from the home life into homelessness, having me as their guide, having me as their benefactor, having me as their instructor; and that community of people follows my example." "Indeed, good Gotama, remote forest and wilderness dwellings are difficult to endure, seclusion is difficult, it is difficult to delight in solitude; the forests, I think, carry away the mind of a bhikkhu who has not attained concentration." "So it is, brahmin, so it is, brahmin! Indeed, brahmin, remote forest and wilderness dwellings are difficult to endure, seclusion is difficult, it is difficult to delight in solitude; the forests, I think, carry away the mind of a bhikkhu who has not attained concentration." 35. "To me too, brahmin, before my full enlightenment, when I was not yet fully enlightened, as a Bodhisatta, As I was thus, this occurred to me: 'Indeed, hard to attain are forests, jungle thickets, remote abodes. Difficult is solitude, hard to delight in seclusion. Forests, I think, steal the mind of a monk who has not attained concentration.' Then, brahmin, this occurred to me: 'Indeed, whatever ascetics or brahmins whose bodily conduct is impure, who frequent forests, jungle thickets, remote abodes, due to the fault of their impure bodily conduct, those venerable ascetics and brahmins surely invite unwholesome fear and terror. But I, my bodily conduct is not impure, who frequent forests, jungle thickets, remote abodes; I am pure in bodily conduct. Those noble ones, who are pure in bodily conduct, who frequent forests, jungle thickets, remote abodes— I am one of them.' Seeing this purity of bodily conduct in myself, brahmin, I became even more confident to dwell in the forest. 36. Then, brahmin, this occurred to me: 'Indeed, whatever ascetics or brahmins whose verbal conduct is impure... whose mental conduct is impure... whose livelihood is impure, who frequent forests, jungle thickets, remote abodes, due to the fault of their impure livelihood, those venerable ascetics and brahmins surely invite unwholesome fear and terror. But I, my livelihood is not impure, who frequent forests, jungle thickets, remote abodes; I am pure in livelihood. Those noble ones, who are pure in livelihood, who frequent forests, jungle thickets, remote abodes— I am one of them.' Seeing this purity of livelihood in myself, brahmin, I became even more confident to dwell in the forest. 37. Then, brahmin, this occurred to me: 'Indeed, whatever ascetics or brahmins are covetous, with strong passion for sensual pleasures, who frequent forests, jungle thickets, remote abodes, due to the fault of their covetousness and strong passion for sensual pleasures, those venerable ascetics and brahmins surely invite unwholesome... They invite unskillful fear and terror. But I am not covetous, nor intensely attached to sensual pleasures, when I resort to remote forest and wilderness dwellings. I am not covetous. And of those noble ones who are not covetous, who resort to remote forest and wilderness dwellings, I am one of them. Seeing this freedom from covetousness in myself, brahmin, I became even more settled for dwelling in the wilderness. 38. Then, brahmin, it occurred to me: ‘Indeed, any ascetics or brahmins who resort to remote forest and wilderness dwellings with malevolent minds and corrupted thoughts, those venerable ascetics and brahmins surely invite unskillful fear and terror due to their malevolent minds and corrupted thoughts. But I do not resort to remote forest and wilderness dwellings with a malevolent mind or corrupted thoughts. I am one with a mind of loving-kindness. And of those noble ones who have minds of loving-kindness, who resort to remote forest and wilderness dwellings, I am one of them. Seeing this loving-kindness in myself, brahmin, I became even more settled for dwelling in the wilderness. 39. Then, brahmin, it occurred to me: ‘Indeed, any ascetics or brahmins who resort to remote forest and wilderness dwellings overcome by sloth and torpor, those venerable ascetics and brahmins surely invite unskillful fear and terror due to being overcome by sloth and torpor. But I do not resort to remote forest and wilderness dwellings overcome by sloth and torpor. I am free from sloth and torpor. And of those noble ones who are free from sloth and torpor, who resort to remote forest and wilderness dwellings, I am one of them. Seeing this freedom from sloth and torpor in myself, brahmin, I became even more settled for dwelling in the wilderness. 40. Then, brahmin, it occurred to me: ‘Indeed, any ascetics or brahmins who are restless, whose minds are not calmed ...agitated and uncalmed in mind, resort to remote forest and wilderness dwellings, because of their agitated, uncalmed minds, those venerable ascetics and brahmins surely invite unwholesome fear and terror. But I do not resort to remote forest and wilderness dwellings with an agitated, uncalmed mind; I am calm-minded. Among those noble ones who resort to remote forest and wilderness dwellings with calm minds, I am one of them. Seeing this calm-mindedness in myself, brahmin, I became even more encouraged to dwell in the forest. 41. Then, brahmin, this occurred to me: ‘Whatever ascetics or brahmins who are doubtful and wavering resort to remote forest and wilderness dwellings, because of their doubt and wavering, those venerable ascetics and brahmins surely invite unwholesome fear and terror. But I do not resort to remote forest and wilderness dwellings being doubtful and wavering; I have crossed over doubt. Among those noble ones who have crossed over doubt and resort to remote forest and wilderness dwellings, I am one of them.’ Seeing this freedom from doubt in myself, brahmin, I became even more encouraged to dwell in the forest. 42. Then, brahmin, this occurred to me: ‘Whatever ascetics or brahmins who praise themselves and disparage others resort to remote forest and wilderness dwellings, because of their self-praise and disparagement of others, those venerable ascetics and brahmins surely invite unwholesome fear and terror. But I do not resort to remote forest and wilderness dwellings praising myself and disparaging others; I do not praise myself or disparage others. Among those noble ones who do not praise themselves or disparage others and resort to remote forest and wilderness dwellings, I am one of them.’ Seeing this absence of self-praise and disparagement of others in myself, brahmin, I became even more encouraged to dwell in the forest. to dwell in the wilderness. 43.