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by the destruction of the taints, having realized for themselves with direct knowledge in this very life the taintless liberation of mind, liberation by wisdom, abide therein. And among them, many of my disciples dwell having attained the perfection of the ultimate knowledge. This, Udāyi, is the fifth quality whereby my disciples honor, respect, esteem, and venerate me, and dwelling in reliance on me, they honor and respect me. “These, Udāyi, are the five qualities whereby my disciples honor, respect, esteem, and venerate me, and dwelling in reliance on me, they honor and respect me.” This is what the Blessed One said. Sakuludāyī the wanderer, delighted, rejoiced in the Blessed One’s words. The Mahāsakuludāyi Sutta is finished, the seventh. 8. The Samaṇamuṇḍika Sutta 260. Thus have I heard: On one occasion At one time the Blessed One was dwelling at Sāvatthī, in Jeta Grove, Anāthapiṇḍika’s monastery. At that time, Uggāhamāna the wanderer, son of Samaṇamuṇḍikā, was residing in the Tindukācīra, the single-hall assembly of the debaters, in Mallikā’s park, together with a large assembly of wanderers, some five hundred wanderers. Then Pañcakaṅga the carpenter set out from Sāvatthī in the middle of the day to see the Blessed One. Then it occurred to Pañcakaṅga the carpenter: “It is not the right time to see the Blessed One; the Blessed One is in retreat. Nor is it the right time to see the mind-developing bhikkhus; the mind-developing bhikkhus are in retreat. What if I were to go to the Tindukācīra, the single-hall assembly of the debaters, in Mallikā’s park, to Uggāhamāna the wanderer, son of Samaṇamuṇḍikā?” Then Pañcakaṅga the carpenter went to the Tindukācīra, the single-hall assembly of the debaters, in Mallikā’s park, to Uggāhamāna the wanderer, son of Samaṇamuṇḍikā. At that time, Uggāhamāna the wanderer, son of Samaṇamuṇḍikā, was seated with a large assembly of wanderers, noisy, with loud and high voices, engaged in various kinds of worldly talk, such as: talk about kings, talk about robbers, talk about ministers, talk about armies, talk about fear, talk about war, talk about food, talk about drink, talk about clothes, talk about beds, talk about garlands, talk about perfumes, talk about relatives, talk about vehicles, talk about villages, talk about market towns, talk about cities, talk about countries, talk about women, talk about heroes, talk about streets, talk about watering places, talk about departed ancestors, talk about diversity, talk about the world, talk about the ocean, talk about existence and non-existence. Uggāhamāna the wanderer, son of Samaṇamuṇḍikā, saw Pañcakaṅga the carpenter approaching from afar. Seeing him, he quieted his assembly: “Be silent, sirs, do not, sirs, Make less noise; This disciple of the recluse Gotama comes, Pañcakaṅga the householder. As many lay disciples of the recluse Gotama, clad in white, dwell in Sāvatthī, this Pañcakaṅga the householder is one of them. Those venerable ones indeed desire quiet, are trained in quiet, praise quiet; perhaps, knowing the assembly to be quiet, he might think it fit to approach." Then those wanderers became silent. 261. Then Pañcakaṅga the householder approached the wanderer Uggāhamāna, son of Samaṇamuṇḍikā; having approached, he exchanged greetings with the wanderer Uggāhamāna, son of Samaṇamuṇḍikā. Having exchanged courteous and memorable talk, he sat down to one side. To Pañcakaṅga the householder, as he sat to one side, the wanderer Uggāhamāna, son of Samaṇamuṇḍikā, spoke thus: "Householder, I declare a person endowed with four qualities to be perfectly skilled, supremely skilled, one who has attained the highest attainment, an invincible recluse. With which four? Here, householder, he does no evil deed with the body, speaks no evil speech, conceives no evil thought, lives no evil livelihood – with these four qualities, householder, I declare a person to be perfectly skilled, supremely skilled, one who has attained the highest attainment, an invincible recluse." Then Pañcakaṅga the householder neither approved nor disapproved of the wanderer Uggāhamāna, son of Samaṇamuṇḍikā's, statement. Neither approving nor disapproving, he rose from his seat and departed, saying: "I shall learn the meaning of this statement in the presence of the Blessed One." Then Pañcakaṅga the householder approached the Blessed One; having approached, he saluted the Blessed One and sat down to one side. As he sat to one side, Pañcakaṅga the householder recounted all that had transpired with the wanderer Uggāhamāna, son of Samaṇamuṇḍikā... He reported all that conversation with Kāputta to the Blessed One. 262. When this was said, the Blessed One spoke to Pañcakaṅga the carpenter: “If that is so, carpenter, a young, foolish, lying-on-its-back infant will be perfectly skilled, supremely skilled, a monk who has attained the highest attainment, unconquerable, according to the words of the wandering ascetic Uggāhamāna’s son, Samaṇamuṇḍika. For a young, foolish, lying-on-its-back infant, carpenter, there is no body, so how can it commit evil deeds with the body, apart from mere twitching? For a young, foolish, lying-on-its-back infant, carpenter, there is no speech, so how can it utter evil speech, apart from mere crying? For a young, foolish, lying-on-its-back infant, carpenter, there is no intention, so how can it conceive evil intentions, apart from mere cooing? For a young, foolish, lying-on-its-back infant, carpenter, there is no livelihood, so how can it live an evil livelihood, apart from its mother’s milk? If that is so, carpenter, a young, foolish, lying-on-its-back infant will be perfectly skilled, supremely skilled, a monk who has attained the highest attainment, unconquerable, according to the words of the wandering ascetic Uggāhamāna’s son, Samaṇamuṇḍika. 263. “I declare, carpenter, a person endowed with four qualities to be neither perfectly skilled, nor supremely skilled, nor a monk who has attained the highest attainment, unconquerable, but rather one who stands on par with this young, foolish, lying-on-its-back infant. Which four? Here, carpenter, he does not commit evil deeds with the body, he does not utter evil speech, he does not conceive evil intentions, he does not live an evil livelihood – I declare, carpenter, a person endowed with these four qualities to be neither perfectly skilled, nor supremely Unwholesome things do not overpower an ascetic, one who has attained the highest attainment, the unconquerable. But they do overpower this young, weak boy, lying helpless on his back. “Indeed, O householder, I declare a person endowed with ten qualities to be a perfectly wholesome, supremely wholesome, one who has attained the highest attainment, an unconquerable ascetic. These are unwholesome moral habits; this, O householder, I declare should be known. From this source arise unwholesome moral habits; this, O householder, I declare should be known. Here unwholesome moral habits cease without remainder; this, O householder, I declare should be known. One who practices thus practices for the cessation of unwholesome moral habits; this, O householder, I declare should be known. “These are wholesome moral habits; this, O householder, I declare should be known. From this source arise wholesome moral habits; this, O householder, I declare should be known. Here wholesome moral habits cease without remainder; this, O householder, I declare should be known. One who practices thus practices for the cessation of wholesome moral habits; this, O householder, I declare should be known. “These are unwholesome intentions; this, O householder, I declare should be known. From this source arise unwholesome intentions; this, O householder, I declare should be known. Here unwholesome intentions cease without remainder; this, O householder, I declare should be known. One who practices thus practices for the cessation of unwholesome intentions; this, O householder, I declare should be known. “These are wholesome intentions; this, O householder, I declare should be known. From this source arise wholesome intentions; this, O householder, I declare should be known. Here wholesome intentions cease without remainder; this, O householder, I declare should be known. One who practices thus practices for the cessation of wholesome intentions; this, O householder, I declare should be known. “And what, O householder, are unwholesome moral habits? Unwholesome bodily action, un Unskillful verbal action, evil livelihood – these are called, householder, unskillful moral habits. "And these, householder, from what do these unskillful moral habits arise? Their arising has also been stated. It should be said: 'They arise from the mind.' Which mind? For the mind is indeed manifold, of many kinds, of various sorts. That mind which is with greed, with hatred, with delusion – from this arise unskillful moral habits. "And these, householder, where do these unskillful moral habits cease without remainder? Their cessation has also been stated. Here, householder, a monk, abandoning misconduct in body, develops good conduct in body; abandoning misconduct in speech, develops good conduct in speech; abandoning misconduct in mind, develops good conduct in mind; abandoning wrong livelihood, he maintains his life with right livelihood – there these unskillful moral habits cease without remainder. "How does one practice, householder, to bring about the cessation of unskillful moral habits? Here, householder, a monk generates desire for the non-arising of unarisen evil, unskillful states; he strives, he arouses energy, he exerts his mind, he makes an effort. He generates desire for the abandoning of arisen evil, unskillful states; he strives, he arouses energy, he exerts his mind, he makes an effort. He generates desire for the arising of unarisen skillful states; he strives, he arouses energy, he exerts his mind, he makes an effort. He generates desire for the maintenance,