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wearing robes provided by householders; his fellow practitioners honor him, respect him, revere him, worship him. For what reason? Because for that venerable one... those evil, unwholesome thoughts are seen to be abandoned and heard to be abandoned. Just as, friend, a bronze bowl brought from a shop or from a smith's family, is pure and clean. Its owners, having prepared rice porridge with picked-out black grains, with many sauces and many curries, would cover it with another bronze bowl and proceed through the market. People seeing it would say this: "Oh, what is this being carried, like something precious?" They would stand up, uncover it, and look. With the mere sight of it, pleasantness would arise, unrepulsiveness would arise, non-disgust would arise; even those who are full would desire to eat, how much more those who are hungry. Even so, friend, for whatever monk these evil, unwholesome thoughts are seen to be abandoned and heard to be abandoned, even if he lives near a village, is an invited guest, and wears householder's robes, his companions in the holy life honor him, respect him, esteem him, and revere him. For what reason? Because for that venerable one, those evil, unwholesome thoughts are seen to be abandoned and heard to be abandoned. 63. When this was said, Venerable Mahāmoggallāna said to Venerable Sāriputta: "An analogy occurs to me, friend Sāriputta." "Let an analogy occur to you, friend Moggallāna." "Once, friend, I was dwelling in Rājagaha, in Giribbaja. Then, friend, in the forenoon, having dressed, and taking my bowl and robe, I entered Rājagaha for alms. At that time, Samīti, the cartwright's son, was trimming a chariot wheel rim. And Paṇḍuputta, the Ājīvaka, an old cartwright's son, was standing by. Then, friend, this thought arose in the mind of Paṇḍuputta, the Ājīvaka, the old cartwright's son: 'Oh, if only Samīti, the cartwright's son, would trim away this crookedness, this bentness, and this flaw from this rim! Then this rim would be free of crookedness, removed of crookedness, removed of fault, pure, established in the essence. Just as, friend, the old cartwright’s son, Paṇḍuputta the Ājīvaka, whatever thought arises in his mind, so does the cartwright’s son Samī cut away that crookedness, that bend, that fault from the rim. Then, friend, Paṇḍuputta the Ājīvaka, the old cartwright’s son, delighted, uttered a delighted exclamation: ‘He cuts, I think, knowing heart from heart!’ Even so, friend, those individuals who are faithless, who for a livelihood, not out of faith, have gone forth from home to homelessness, deceitful, cunning, fraudulent, arrogant, conceited, fickle, talkative, with scattered speech, with unguarded doors of the senses, immoderate in food, not devoted to wakefulness, without regard for recluseship, without strong respect for training, fond of company, lazy, foremost in falling back, having cast off the burden of seclusion, lazy, of weak energy, of lost mindfulness, without full awareness, unconcentrated, with wandering minds, without wisdom, dumb and mute— for them, Venerable Sāriputta, with this discourse on Dhamma, cuts, I think, knowing heart from heart. But those young men of good family who are faithful, who have gone forth from home to homelessness, not deceitful, not cunning, not fraudulent, not arrogant, not conceited, not fickle, not talkative, with unscattered speech, with guarded doors of the senses, moderate in food, devoted to wakefulness, with regard for recluseship, with strong respect for training, not fond of company, not lazy, having cast off the burden of falling back, foremost in seclusion, of aroused energy, with mind resolute, of established mindfulness, with full awareness, concentrated, with one-pointed minds, wise, not dumb and mute— they, having heard this discourse on Dhamma from Venerable Sāriputta, drink it, I think, devour it, I think, with both word and mind: ‘Indeed, good sir, our fellow ascetic, having raised us up from unwholesome states, establishes us in wholesome states!’ Just as, friend, a woman or a man, young, youthful, fond of adornment, As a person born into a good family, having bathed his head, having obtained a garland of water lilies, or a garland of jasmine, or a garland of trumpet flowers, and having received it with both hands, would place it upon his head, on his crown, even so, friends, those young men of good family, who out of faith have gone forth from home to homelessness, who are not deceitful, not fraudulent, not cunning, not arrogant, not conceited, not fickle, not talkative, not scattered in speech, with guarded sense-doors, moderate in food, devoted to wakefulness, attentive to the ascetic life, with intense reverence for training, not given to much activity, not slothful, having cast off the burden of wandering, foremost in seclusion, with aroused energy, with resolute minds, with mindfulness established, fully comprehending, composed, with one-pointed minds, wise, not dull or mute, they, having heard this discourse on Dhamma from Venerable Sāriputta, drink it, as it were, devour it, as it were, with both speech and mind – ‘Indeed, good sirs, our fellow ascetic raises us up from unwholesome states and establishes us in wholesome ones!’ Thus, these two great Nāgas approved each other’s well-spoken words. The Anaṅgaṇa Sutta, the fifth, is finished. 6. The Ākaṅkheyya Sutta 64. Thus have I heard: At one time the Bhagavā was staying at Sāvatthī, in Jeta’s Grove, in Anāthapiṇḍika’s monastery. There the Bhagavā addressed the bhikkhus: “Bhikkhus!” “Venerable Sir!” those bhikkhus replied to the Bhagavā. The Bhagavā spoke this: “Bhikkhus, dwell with accomplished virtue, with accomplished Pātimokkha; dwell restrained by the Pātimokkha restraint, accomplished in conduct and resort, seeing danger in the slightest faults; undertake and train in the precepts. 65. “If, bhikkhus, a bhikkhu should wish: ‘May I be dear to my fellow ascetics, and pleasing, and respected, and worthy of veneration,’ he should be a perfect doer in virtues, devoted to internal mental tranquility, not neglecting jhāna, endowed with insight, a developer of empty dwellings. “If, bhikkhus, a bhikkhu should wish: ‘May I obtain Indeed he should be for robes, almsfood, lodgings, sick-requisites, medicines, and implements. He should be a perfect fulfiller of the precepts, devoted to inner tranquility of mind, not neglecting meditation, endowed with insight, a developer of empty dwellings. If, monks, a monk should desire – ‘For whom I use robes, almsfood, lodgings, sick-requisites, medicines, and implements, may those deeds of theirs be greatly fruitful, greatly beneficial,’ he should be a perfect fulfiller of the precepts, devoted to inner tranquility of mind, not neglecting meditation, endowed with insight, a developer of empty dwellings. If, monks, a monk should desire – ‘Those relatives of mine, blood-relations, departed ones, who have passed away, who remember me with confident minds, may that be greatly fruitful, greatly beneficial for them,’ he should be a perfect fulfiller of the precepts, devoted to inner tranquility of mind, not neglecting meditation, endowed with insight, a developer of empty dwellings. 66. If, monks, a monk should desire – ‘May I be a master of discontent and delight, and may discontent not conquer me, having overcome, having overcome arisen discontent, may I dwell,’ he should be a perfect fulfiller of the precepts... a developer of empty dwellings. If, monks, a monk should desire – ‘May I be a master of fear and terror, and may fear and terror not conquer me, having overcome, having overcome arisen fear and terror, may I dwell,’ he should be a perfect fulfiller of the precepts... a developer of empty dwellings. If, monks, a monk should desire – ‘Of the four jhānas, pertaining to the higher mind, a pleasant dwelling in this very life, may I be a gainer at will, without difficulty, without trouble,’ he should be a perfect fulfiller of the precepts... a developer of empty dwellings. If, monks, a monk should desire – ‘Those peaceful liberations, which are formless, transcending forms, may I dwell having touched them with the body,’ he should be a perfect fulfiller of the precepts... a developer of empty dwellings. 67. If, monks, a monk should desire – 'By the destruction of three fetters, I would be a stream-enterer, not subject to falling into lower states, certain of enlightenment.' He should be one who fulfills the precepts, one who promotes secluded dwellings. If, monks, a bhikkhu should wish: 'By the destruction of three fetters, and the attenuation of lust, hatred, and delusion, I would be a once-returner, having come to this world just once more, I would make an end of suffering.' He should be one who fulfills the precepts, one who promotes secluded dwellings. If, monks, a bhikkhu should wish: 'By the destruction of the five lower fetters, I would be an apparitional rebirth, there attaining final Nibbāna, not returning from that world.' He should be one who fulfills the precepts, one who promotes secluded dwellings. 68. If, monks, a bhikkhu should wish: 'I would experience various kinds of psychic power: being one, I would become many; being many, I would become one; appearing and vanishing; going unimpeded through walls, ramparts, and mountains, as if through space; diving in and out of the earth, as if in water; walking on water without sinking, as if on earth; traveling through the air, sitting cross-legged, as if a winged bird; I would touch and stroke these moon and sun, so mighty, so powerful, with my hand; I would exercise mastery with my body even as far as the Brahma world.' He should be one who fulfills the precepts, one who promotes secluded dwellings. If, monks, a bhikkhu should wish: 'With the divine ear element, purified and surpassing that of humans, I would hear both kinds of sounds – divine and human, those far and near.' He should be one who fulfills the precepts,