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non-confusion, increase, abundance, development, and perfection of arisen skillful states; he strives, he arouses energy, he exerts his mind, he makes an effort. Thus practicing, householder, one practices for the cessation of unskillful moral habits. 265. "And what, householder, are skillful moral habits? Skillful bodily action, skillful verbal action, and purity of livelihood, householder, I declare to be a moral habit. These are called, householder, skillful moral habits. "And these, householder, from what do these skillful moral habits arise? Their arising has also been stated. 'They arise from the mind' – should be said. What is mind? Mind, indeed, is manifold, of various kinds, of diverse sorts. That mind which is free from lust, free from hatred, free from delusion, from this arise wholesome virtues. And these, householder, wholesome virtues, where do they cease without remainder? Their cessation has also been declared. Here, householder, a monk is virtuous but not virtue-bound, and he understands as it really is that liberation of mind, that liberation by wisdom; where his wholesome virtues cease without remainder. And how, householder, is one practicing for the cessation of wholesome virtues? Here, householder, a monk generates desire for the non-arising of unarisen evil unwholesome states, he strives, he arouses energy, he exerts his mind, he makes effort; for the abandoning of arisen evil unwholesome states... for the arising of unarisen wholesome states... for the persistence, non-confusion, increase, abundance, development, and fulfillment of arisen wholesome states, he generates desire, he strives, he arouses energy, he exerts his mind, he makes effort. Thus practicing, householder, one is practicing for the cessation of wholesome virtues. 266. And what, householder, are unwholesome thoughts? Thoughts of sensual desire, thoughts of ill-will, thoughts of harming – these are called, householder, unwholesome thoughts. And these, householder, unwholesome thoughts, what is their origin? Their origin has also been declared. 'From perception' should be said. What is perception? Perception, indeed, is manifold, of various kinds, of diverse sorts. Perception of sensual desire, perception of ill-will, perception of harming – from these arise unwholesome thoughts. And these, householder, unwholesome thoughts, where do they cease without remainder? Their cessation has also been declared. Here, householder, a monk, quite secluded from sensual pleasures... enters and dwells in the first jhana; there these unwholesome thoughts cease without remainder. And how, householder, is one practicing for the unwholesome thoughts' is one practicing for cessation? Here, householder, a monk, for the non-arising of unarisen evil unwholesome states, generates desire, endeavors, arouses energy, exerts his mind, strives; for the abandoning of arisen evil unwholesome states, generates desire, endeavors, arouses energy, exerts his mind, strives; for the arising of unarisen wholesome states, generates desire, endeavors, arouses energy, exerts his mind, strives; for the maintenance, non-confusion, increase, growth, development, and perfection of arisen wholesome states, generates desire, endeavors, arouses energy, exerts his mind, strives. Practicing thus, householder, one is practicing for the cessation of unwholesome thoughts. 267. And what, householder, are wholesome thoughts? Thoughts of renunciation, thoughts of non-ill-will, thoughts of non-harming – these, householder, are called wholesome thoughts. And these, householder, wholesome thoughts, what is their origin? Their origin has also been stated. It should be said: 'Their origin is perception.' What is perception? For perceptions are many, of various kinds, of diverse sorts. Perception of renunciation, perception of non-ill-will, perception of non-harming – from these originate wholesome thoughts. And these, householder, wholesome thoughts, where do they cease without remainder? Their cessation has also been stated. Here, householder, a monk, with the calming of applied thought and sustained thought, enters and dwells in the second jhana; there these wholesome thoughts cease without remainder. And how, householder, is one practicing for the cessation of wholesome thoughts? Here, householder, a monk, for the non-arising of unarisen evil unwholesome states, generates desire, endeavors, arouses energy, exerts his mind, strives; for the abandoning of arisen evil unwholesome states, generates desire, endeavors, arouses energy, exerts his mind, strives; for the arising of unarisen wholesome states, generates desire, endeavors, arouses energy, exerts his mind, strives; for the maintenance, non-confusion, increase, growth, development, and perfection of arisen wholesome states, generates desire, endeavors, arouses energy, exerts his mind He grasps, he strives. Indeed, one who has thus entered upon the path, householder, has entered upon the path for the cessation of wholesome intentions. 268. "And with which ten qualities endowed, householder, do I declare a person perfected in skill, supremely skilled, having attained the highest attainment, a monk beyond dispute? Here, householder, a monk is endowed with unconditioned right view, is endowed with unconditioned right intention, is endowed with unconditioned right speech, is endowed with unconditioned right action, is endowed with unconditioned right livelihood, is endowed with unconditioned right effort, is endowed with unconditioned right mindfulness, is endowed with unconditioned right concentration, is endowed with unconditioned right knowledge, is endowed with unconditioned right liberation – with these ten qualities endowed, householder, do I declare a person perfected in skill, supremely skilled, having attained the highest attainment, a monk beyond dispute." This the Blessed One said. Delighted, Pañcakaṅga the householder rejoiced in the Blessed One's words. The Samaṇamuṇḍika Sutta is finished, the eighth. 9. The Shorter Sakuludāyin Sutta 269. Thus have I heard – at one time the Blessed One was dwelling in Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Now at that time the wanderer Sakuludāyin was dwelling in the wanderers' park at the Peacock's Feeding Ground with a large assembly of wanderers. Then the Blessed One in the morning, having dressed, taking his bowl and robe, entered Rājagaha for alms. Then it occurred to the Blessed One: "It is too early to wander for alms in Rājagaha. What if I were to approach the wanderers' park at the Peacock's Feeding Ground, to where the wanderer Sakuludāyin is?" Then the Blessed One approached the wanderers' park at the Peacock's Feeding Ground. Now at that time the wanderer Sakuludāyin was sitting with a large assembly of wanderers. was not noisy, with loud and great noise, speaking various kinds of worldly talk, such as: talk of kings, talk of robbers, talk of ministers, talk of armies, talk of fear, talk of war, talk of food, talk of drink, talk of clothes, talk of beds, talk of garlands, talk of perfumes, talk of relatives, talk of vehicles, talk of villages, talk of market towns, talk of cities, talk of countries, talk of women, talk of heroes, talk of streets, talk of watering places, talk of departed spirits, various kinds of talk, talk of the world, talk of the ocean, talk of existence and non-existence. Now Sakuludāyī the wanderer saw the Blessed One coming from afar. Having seen him, he quieted his assembly: "Sirs, be silent, sirs, do not make noise. This ascetic Gotama is coming; that venerable one indeed loves silence, he praises silence. Perhaps, seeing a silent assembly, he might deem it fit to approach." Then those wanderers became silent. 270. Then the Blessed One approached where Sakuludāyī the wanderer was. Then Sakuludāyī the wanderer said to the Blessed One: "Come, venerable sir, Blessed One. Welcome, venerable sir, Blessed One. It has been a long time, venerable sir, since the Blessed One made this journey, that is, to come here. Let the Blessed One sit, venerable sir; this seat is prepared." The Blessed One sat on the prepared seat. Sakuludāyī the wanderer also took a lower seat and sat down to one side. To Sakuludāyī the wanderer, sitting to one side, the Blessed One said: "What kind of talk, Udāyī, were you gathered for just now? And what was your unfinished talk?" "Let that talk stand, venerable sir, for which we were gathered just now. That talk, venerable sir, will not be difficult for the Blessed One to hear later. When I, venerable sir, do not approach this assembly, then this assembly (is engaged in) various kinds of worldly she sits telling trivial talk; but when I, venerable sir, approach this assembly, then this assembly sits looking only at my face, thinking: 'Whatever the ascetic Udāyī will teach, that we shall hear'; but when, venerable sir, the Blessed One approaches this assembly, then I and this assembly sit looking at the face of the Blessed One, thinking: 'Whatever the Blessed One will teach, that we shall hear.'" 271. "Then, Udāyī, let that very thing occur to you as it would occur to me." "In former days, venerable sir, in earlier times, the omniscient, all-seeing one, who claimed unreserved knowledge and vision, saying: 'While walking, standing, sleeping, and awake, knowledge and vision are constantly and continuously present to me.' When I questioned him concerning the past, he replied with one thing and another, he diverted the conversation outside, he manifested anger, displeasure, and discontent. Then, venerable sir, concerning the Blessed One, mindfulness arose in me: 'Oh, surely the Blessed One! Oh, surely the Fortunate One! Who is so skilled in these things!'" "Who then, Udāyī, is that omniscient, all-seeing one, who claims unreserved knowledge and vision, saying: 'While walking, standing, sleeping, and awake, knowledge and vision are constantly and continuously present to me,'