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this is curds and honey and ghee and treacle mixed together, if you wish, drink it. To you, as you drink it, it will be agreeable in color, and in smell, and in taste, and having drunk it, you will be happy.’ He, reflecting on it, would drink it, he would not reject it. To him, as he drank it, it would be agreeable in color, and in smell, and in taste, and having drunk it, he would be happy. Such an undertaking of Dhamma, monks, I declare, which is an undertaking of Dhamma present pleasant and future pleasant in result. Monks, just as in the last month of the rainy season, in the autumn, when the sky is clear and free of clouds, the sun, rising into the sky, dispels all darkness in the air, and shines, and blazes, and radiates; even so, monks, this undertaking of Dhamma which is present pleasant and future pleasant in result, dispels the doctrines of other recluses and brahmins, and shines, and blazes, and radiates. This the Blessed One said. Delighted, those monks rejoiced in the Blessed One’s words. The Great Dhamma The Discourse on Non-Heedlessness, the Sixth, is finished. 7. The Discourse on the Investigator 487. Thus have I heard: On one occasion the Blessed One was dwelling in Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the bhikkhus, "Bhikkhus!" "Venerable sir," those bhikkhus replied to the Blessed One. The Blessed One said this: "An investigating bhikkhu, bhikkhus, who does not know the mental states of others, should investigate the Tathāgata 'Is he a Fully Self-Awakened One or not?' for the sake of understanding." "Our teachings have the Blessed One as their root, venerable sir, the Blessed One as their guide, the Blessed One as their refuge. It would be good, venerable sir, if the Blessed One himself would clarify the meaning of this statement. Having heard it from the Blessed One, the bhikkhus will remember it." "Then listen, bhikkhus, pay careful attention, I will speak." "Yes, venerable sir," those bhikkhus replied to the Blessed One. The Blessed One said this: 488. "An investigating bhikkhu, bhikkhus, who does not know the mental states of others, should investigate the Tathāgata in two kinds of phenomena perceivable by eye and ear: 'Are there any defiled phenomena perceivable by eye and ear present in the Tathāgata or not?' Investigating him, he thus knows: 'There are no defiled phenomena perceivable by eye and ear present in the Tathāgata.' "When, investigating him, he thus knows: 'There are no defiled phenomena perceivable by eye and ear present in the Tathāgata,' then he further investigates him: 'Are there any mixed phenomena perceivable by eye and ear present in the Tathāgata or not?' Investigating him, he thus knows: 'There are no mixed phenomena perceivable by eye and ear present in the Tathāgata.' "When, investigating him, he thus knows: 'There are no mixed phenomena perceivable by eye and ear present in the Tathāgata,' then he further investigates him: 'Are there any pure states perceivable by eye and ear in the Tathāgata, or not?' Investigating him, he knows thus: 'There are pure states perceivable by eye and ear in the Tathāgata.' "When, investigating him, he knows thus: 'There are pure states perceivable by eye and ear in the Tathāgata,' then he further investigates him: 'Has this venerable one attained this wholesome state for a long time, or has he attained it for a short time?' Investigating him, he knows thus: 'This venerable one has attained this wholesome state for a long time; this venerable one has not attained it for a short time.' "When, investigating him, he knows thus: 'This venerable one has attained this wholesome state for a long time; this venerable one has not attained it for a short time,' then he further investigates him: 'Is this venerable monk well-known and famous, and are there some dangers present in him?' Not yet, monks, are there some dangers present in a monk until he is well-known and famous. But when, monks, a monk is well-known and famous, then some dangers are present in him. Investigating him, he knows thus: 'This venerable monk is well-known and famous, but there are no dangers present in him.' "When, investigating him, he knows thus: 'This venerable monk is well-known and famous, but there are no dangers present in him,' then he further investigates him: 'Is this venerable one one who has ceased from fear, not one who has ceased from terror? Does he not indulge in sensual pleasures due to being free from passion, due to the destruction of passion?' Investigating him, he knows thus: 'This venerable one is one who has ceased from fear, not one who has ceased from terror; he does not indulge in sensual pleasures due to being free from passion, due to the destruction of passion.' If, monks, others were to ask that monk thus: 'What then are the venerable one's aspects, what are the consequences Sir, why does the venerable one say this? This venerable one is free from fear, This venerable one is not overcome by fear; Due to the absence of lust, He does not indulge in sensual pleasures, Due to the destruction of lust. Monks, a monk, when explaining correctly, should explain thus: ‘Indeed, this venerable one, Whether dwelling in the Sangha Or dwelling alone, Whether there are those who are well-gone Or those who are ill-gone, Whether there are those who instruct the group, Or some who are seen to be attached to material things, Or some who are unsoiled by material things, This venerable one does not despise them on that account. For I have heard this directly from the Blessed One, I have received it directly: “I am free from fear, I am not overcome by fear, Due to the absence of lust, I do not indulge in sensual pleasures, Due to the destruction of lust.”’ 489. Monks, there, the Tathāgata alone should be further questioned: ‘Do those defiled phenomena, Cognizable by eye and ear, Exist for the Tathāgata or not?’ Monks, the Tathāgata, when explaining, would explain thus: ‘Those defiled phenomena, Cognizable by eye and ear, Do not exist for the Tathāgata.’ ‘Do those mixed phenomena, Cognizable by eye and ear, Exist for the Tathāgata or not?’ Monks, the Tathāgata, when explaining, would explain thus: ‘Those mixed phenomena, Cognizable by eye and ear, Do not exist for the Tathāgata.’ ‘Do those purified phenomena, Cognizable by eye and ear, Exist for the Tathāgata or not?’ Monks, the Tathāgata, when explaining, would explain thus: ‘Those purified phenomena, Cognizable by eye and ear, Exist for the Tathāgata; I am on that path, That is my domain, But I am not identified with it.’ Monks, a disciple should approach a teacher who speaks thus, For the hearing of the Dhamma. To him, the teacher teaches the Dhamma, Progressively more refined, More excellent, With its dark and bright aspects. Monks, as the teacher teaches the Dhamma to the monk, progressively more... the noble, excellent, excellent, with dark and bright counterparts. As he thus understands that teaching, he comes to a conclusion about some teaching among teachings, and gains confidence in the Teacher: 'The Blessed One is perfectly enlightened, the Dhamma is well-proclaimed by the Blessed One, the Sangha is practicing well.' If, bhikkhus, others were to ask that bhikkhu thus: 'What, venerable sir, are your reasons, what are your grounds, by which you say this: The Blessed One is perfectly enlightened, the Dhamma is well-proclaimed by the Blessed One, the Sangha is practicing well?' Answering correctly, bhikkhus, that bhikkhu would answer thus: 'Here, friends, I approached the Blessed One to hear the Dhamma. To me, the Blessed One taught the Dhamma, higher and higher, excellent, excellent, with dark and bright counterparts. As, friends, the Blessed One taught me the Dhamma, higher and higher, excellent, excellent, with dark and bright counterparts, so I, understanding that teaching, came to a conclusion about some teaching among teachings, and gained confidence in the Teacher: The Blessed One is perfectly enlightened, the Dhamma is well-proclaimed by the Blessed One, the Sangha is practicing well.' 490. 'Whoever, bhikkhus, has faith in the Tathāgata, rooted, established, by these reasons, by these terms, by these expressions, this, bhikkhus, is called reasoned faith, rooted in vision, firm; unshakeable by any ascetic or brahmin, by any deva or Māra or Brahmā, or by anyone in the world. Thus, bhikkhus, is the investigation of the Dhamma in the Tathāgata. And thus is the Tathāgata well-concluded in the Dhamma.' This the Blessed One said. Delighted, those bhikkhus rejoiced in the Blessed One's words. The Discourse on the Investigator, the seventh, is finished. 8. The Discourse at Kosambī 491. Thus have I heard: At one time the Blessed One was staying at Kosambī, in Ghosita's Park. Now at that time, the bhikkhus at Kosambī were quarrelsome, contentious, disputatious, wounding each other with verbal spears, and dwelling... They dwell. They do not make each other understand, nor do they come to an understanding, nor do they make each other agree, nor do they come to an agreement. Then indeed a certain bhikkhu approached the Blessed One. Having approached, having saluted the Blessed One, he sat down to one side. Seated to one side, that bhikkhu indeed said this to the Blessed One: "Here, venerable sir, the bhikkhus in Kosambi are quarrelsome, contentious, disputatious, they dwell piercing each other with verbal spears. They do not make each other understand, nor do they come to an understanding, nor do they make each other agree, nor do they come to an agreement." Then indeed the Blessed One addressed a certain bhikkhu: "Come, bhikkhu, address those bhikkhus in my name: 'The Teacher calls you, venerable sirs.'" "Yes, venerable sir," that bhikkhu indeed, having assented to the Blessed One, approached those bhikkhus. Having approached, he said this to those bhikkhus: "The Teacher calls you, venerable sirs." "Yes, friend,"