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he recollects his manifold past existences. With the divine eye, purified and surpassing that of humans, he sees beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, he understands beings according to their karma. With the destruction of the taints, having realized it for himself with direct knowledge in this very life, he enters and dwells in the taintless liberation of mind, liberation by wisdom. These, indeed, brahmin, are the ten inspiring qualities declared by that Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Enlightened One. In whom these qualities are found, him we now honor, respect, revere, and venerate; having honored and respected him, we dwell in reliance upon him. 83. When this was said, Vassakāra the brahmin, the chief minister of Magadha, addressed General Upananda: "What does your honor, the General, think of these good people honoring what should be honored, respecting what should be respected, revering what should be revered, and venerating what should be venerated?" "Indeed, these good people honor what should be honored, and... What should be treated as important, they treat as important, what should be respected, they respect, what should be revered, they revere. If these venerable ones were not to honor, not to respect, not to revere, not to worship this; then what else would these venerable ones honor, respect, revere, worship, having honored, respected, revered, worshipped, and relied upon, would they dwell?" Then indeed the brahmin Vassakāra, the chief minister of Magadha, said this to the venerable Ānanda: "Where, good Ānanda, does the venerable one reside now?" "I, brahmin, reside now in Veḷuvana." "Is Veḷuvana, good Ānanda, delightful, quiet, free from noise, with a secluded breeze, suitable for human privacy, conducive to seclusion?" "Indeed, brahmin, Veḷuvana is delightful, quiet, free from noise, with a secluded breeze, suitable for human privacy, conducive to seclusion, just as it is for guardians and protectors like yourselves." "Indeed, good Ānanda, Veḷuvana is delightful, quiet, free from noise, with a secluded breeze, suitable for human privacy, conducive to seclusion, just as it is for venerable ones who meditate, who are devoted to meditation. And the venerable ones are meditators, devoted to meditation." "On one occasion, good Ānanda, the venerable Gotama was residing in Vesālī, in the Great Wood, in the Gabled Hall. Then, good Ānanda, I approached the Great Wood, the Gabled Hall, where the venerable Gotama was. And there, the venerable Gotama spoke on meditation in various ways. And the venerable Gotama was a meditator, devoted to meditation. And the venerable Gotama praised all meditation." 84. "No, brahmin, the Blessed One did not praise all meditation, nor did the Blessed One not praise all meditation. And what kind of meditation, brahmin, did the Blessed One not praise? Here, brahmin, someone, overcome by sensual desire..." He dwells with a mind obsessed by sensual desire, overcome by sensual desire, and does not truly understand the escape from arisen sensual desire; he meditates, ponders, reflects, and contemplates, making sensual desire his inner core. He dwells with a mind obsessed by ill-will, overcome by ill-will, and does not truly understand the escape from arisen ill-will; he meditates, ponders, reflects, and contemplates, making ill-will his inner core. He dwells with a mind obsessed by sloth and torpor, overcome by sloth and torpor, and does not truly understand the escape from arisen sloth and torpor; he meditates, ponders, reflects, and contemplates, making sloth and torpor his inner core. He dwells with a mind obsessed by restlessness and remorse, overcome by restlessness and remorse, and does not truly understand the escape from arisen restlessness and remorse; he meditates, ponders, reflects, and contemplates, making restlessness and remorse his inner core. He dwells with a mind obsessed by doubt, overcome by doubt, and does not truly understand the escape from arisen doubt; he meditates, ponders, reflects, and contemplates, making doubt his inner core. Such a meditation, brahmin, the Blessed One did not praise. "And what kind of meditation, brahmin, did the Blessed One praise? Here, brahmin, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by initial application and sustained application, born of seclusion, filled with rapture and pleasure. With the fading away of initial application and sustained application, with the internal pacification and unification of mind, he enters and dwells in the second jhāna, which is without initial application and sustained application, born of concentration, filled with rapture and pleasure. He enters and dwells in the third jhāna... He enters and dwells in the fourth jhāna. Such a meditation, brahmin, the Blessed One praised." "Indeed, Venerable Ānanda, Master Gotama censured what should be censured, and praised what should be praised. Come now, "We, good Ananda, are going; we have much to do, much to attend to." "Now, brahmin, you may do as you think fit." Then Vassakāra the brahmin, the chief minister of Magadha, having delighted in and approved of the Venerable Ananda's words, rose from his seat and departed. Then Gopaka-Moggallāna the brahmin, not long after Vassakāra the brahmin, the chief minister of Magadha, had departed, said to the Venerable Ananda: "What we asked the Venerable Ananda, the Venerable Ananda did not explain to us." "Did we not tell you, brahmin: 'There is not a single monk, brahmin, who is endowed with those qualities in every respect, in every way, with which the Blessed One, the Arahant, the Perfectly Self-Awakened One, was endowed. For that Blessed One, brahmin, was the producer of the unproduced path, the generator of the ungenerated path, the proclaimer of the unproclaimed path, the knower of the path, the understander of the path, the skilled in the path. And his disciples now follow the path, having come after him.'" The Gopaka-Moggallāna Sutta, the eighth, is finished. 9. The Great Full Moon Sutta 85. Thus have I heard: At one time the Blessed One was staying in Sāvatthī, in the Eastern Park, in Migāra's mother's palace. Now at that time, on the Uposatha day, the fifteenth, on a full moon night, the Blessed One was sitting in the open air, surrounded by the community of monks. Then a certain monk, rising from his seat, arranging his outer robe over one shoulder, and saluting the Blessed One with joined hands, said to the Blessed One: "I would like to ask the Blessed One something, venerable sir, if the Blessed One would grant me the opportunity to answer my question." "Then, monk, sit down on your own seat and ask what you wish." 86. Then that monk, sitting down on his own seat, said to the Blessed One: "Are these, venerable sir, the five clinging-aggregates, namely: the clinging-aggregate of form, the clinging-aggregate of feeling, the clinging-aggregate of perception..." the aggregate of clinging to perception, the aggregate of clinging to formations, the aggregate of clinging to consciousness?” “These, monk, are the five aggregates of clinging, namely: the aggregate of clinging to form, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to formations, the aggregate of clinging to consciousness.” “Good, Venerable Sir,” that monk, having delighted in and approved of the Blessed One’s words, then asked the Blessed One a further question: “But, Venerable Sir, what is the root of these five aggregates of clinging?” “These five aggregates of clinging, monk, have desire as their root.” “Is that clinging, Venerable Sir, the same as those five aggregates of clinging, or is clinging something other than the five aggregates of clinging?” “Clinging, monk, is not the same as those five aggregates of clinging, nor is clinging something other than the five aggregates of clinging. That desire and lust, monk, which is in the five aggregates of clinging, that is the clinging there.” “Might there be, Venerable Sir, a difference in desire and lust regarding the five aggregates of clinging?” “There might be, monk,” the Blessed One said. “Here, monk, it occurs to some: ‘May I be of such a form in the future, may I be of such a feeling in the future, may I be of such a perception in the future, may I be of such a formation in the future, may I be of such a consciousness in the future.’ Thus, monk, there might be a difference in desire and lust regarding the five aggregates of clinging.” “To what extent, Venerable Sir, is there the designation ‘aggregate’ for the aggregates?” “Whatever form there is, monk— past, future, or present, internal or external, gross or subtle, inferior or superior, far or near— this is the aggregate of form. Whatever feeling there is— past, future, or present, internal or external, gross or subtle, inferior or superior, far or near— this is the aggregate of feeling. Whatever perception there is— past, future, or present… far or near— or – this is the aggregate of perception. Whatever volitional formations – past, future, or present, internal or external, gross or subtle, inferior or superior, far or near – this is the aggregate of volitional formations. Whatever consciousness – past, future, or present, internal or external, gross or subtle, inferior or superior, far or near – this is the aggregate of consciousness. To this extent, bhikkhu, is the designation of the aggregates as aggregates. “What now, venerable sir, is the cause, what is the condition for the designation of the aggregate of form? What is the cause, what is the condition for the designation of the aggregate of feeling? What is the cause, what is the condition for the designation of the aggregate of perception? What is the cause, what is the condition