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they are unable to obtain the fruit. For what reason? That, Bhūmija, is not the right way to obtain the fruit. 226. “Just as, Bhūmija, a man desiring butter, seeking butter, searching for butter, were to pour water into a pot and churn it with a churner. Even if, having made a wish, he were to pour water into a pot and churn it with a churner, he would be unable to obtain butter; even if, having not made a wish…(thus it is said)… even if, having made a wish and not made a wish…(thus it is said)… even if, having neither made a wish nor not made a wish, he were to pour water into a pot and churn it with a churner, he would be unable to obtain butter. For what reason? That, Bhūmija, is not the right way to obtain butter. Even so, Bhūmija, whatever recluses or brahmins are of wrong view…(thus it is said)… are of wrong concentration, even if, having made a wish, they practice the holy life, they are unable to obtain the fruit; even if, having not made a wish…(thus it is said)… even if, having made a wish and not made a wish…(thus it is said)… even if, having neither made a wish nor not made a wish, they practice the holy life, they are unable to obtain the fruit. For what reason? That, Bhūmija, is not the right way to obtain the fruit. “Just as, Bhūmija, a man desiring fire, seeking fire, searching for fire, were to take a moist, sappy piece of wood as the upper fire-stick and rub it. Even if, having made a wish, he were to take a moist, sappy piece of wood as the upper fire-stick and rub it, He might rub, he is unable to obtain fire. Even if wishing, even if not wishing, even if wishing and not wishing, even if neither wishing nor not wishing, taking wet wood, with sap, as the upper fire-stick, he might rub, he is unable to obtain fire. What is the reason for that? This is not the right way, Bhūmija, to obtain fire. Just so, Bhūmija, whatever recluses or brahmins have wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, they, even if wishing, practice the holy life, they are unable to obtain the fruit. Even if not wishing, they practice the holy life, they are unable to obtain the fruit. Even if wishing and not wishing, they practice the holy life, they are unable to obtain the fruit. Even if neither wishing nor not wishing, they practice the holy life, they are unable to obtain the fruit. What is the reason for that? This is not the right way, Bhūmija, to obtain the fruit. Whatever recluses or brahmins, Bhūmija, have right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, they, even if wishing, practice the holy life, they are able to obtain the fruit. Even if not wishing, they practice the holy life, they are able to obtain the fruit. Even if wishing and not wishing, they practice the holy life, they are able to obtain the fruit. Even if neither wishing nor not wishing, they practice the holy life, they are able to obtain the fruit. What is the reason for that? This is the right way, Bhūmija, to obtain the fruit. 227. Just as, Bhūmija, a man in need of oil, seeking oil, searching for oil, having put sesame pulp into a trough, might press it, sprinkling it with water again and again. Even if wishing, having put sesame pulp into a trough, he might press it, sprinkling it with water again and again, he is able to obtain oil. Even if not wishing, having put sesame pulp into a trough, he might press it, sprinkling it with water again and again, he is able to obtain oil. Even if wishing and not wishing, having put sesame pulp into a trough, he might press it, sprinkling it with water again and again, he is able to obtain oil. Even if neither wishing nor not wishing, having put sesame pulp into a trough, he might press it, sprinkling it with water again and again, he is able to obtain oil. What is the reason for that? This is the right way, Bhūmija, for the attainment of oil. Just so, Bhūmija, whatever recluses or brahmins have right view... right concentration, they, even if they have an aspiration, practice the holy life, are capable of attaining the fruit; even if they have no aspiration... even if they have both aspiration and no aspiration... even if they have neither aspiration nor no aspiration, practice the holy life, are capable of attaining the fruit. What is the reason for that? That, Bhūmija, is the method for the attainment of the fruit. Just as, Bhūmija, a man desiring milk, seeking milk, searching for milk, might pull milk from the udder of a cow with a young calf. Even if he has an aspiration, he pulls milk from the udder of a cow with a young calf, he is capable of attaining milk; even if he has no aspiration... even if he has both aspiration and no aspiration... even if he has neither aspiration nor no aspiration, he pulls milk from the udder of a cow with a young calf, he is capable of attaining milk. What is the reason for that? That, Bhūmija, is the method for the attainment of milk. Just so, Bhūmija, whatever recluses or brahmins have right view... right concentration, they, even if they have an aspiration... even if they have no aspiration... even if they have both aspiration and no aspiration... even if they have neither aspiration nor no aspiration, practice the holy life, are capable of attaining the fruit. What is the reason for that? That, Bhūmija, is the method for the attainment of the fruit. 228. Just as, Bhūmija, a man desiring fresh butter, seeking fresh butter, searching for fresh butter, might pour curds into a pot and churn it with a churner. Even if he has an aspiration, he pours curds into a pot and churns it with a churner, he is capable of attaining fresh butter; even if he has no aspiration... even if he has both aspiration and no aspiration... even if he has neither aspiration nor no aspiration, he pours curds into a pot and churns it with a churner, he is capable of attaining fresh butter. What is the reason for that? That, Bhūmija, is the method for the attainment of fresh butter. Just so, Bhūmija, whatever recluses or brahmins have right view... right concentration... Those who are rightly concentrated, even if they practice the holy life with aspiration, are capable of attaining the fruit; even if they practice without aspiration… even if they practice with aspiration and without aspiration… even if they practice neither with aspiration nor without aspiration, they are capable of attaining the fruit. Why is that? Because, Bhūmija, this is the cause, the ground for attaining the fruit. Just as, Bhūmija, a person in need of fire, seeking fire, searching for fire, might take a dry piece of wood, a fire-stick, an upper friction-stick, and rub it; even if he rubs it with aspiration… even if he rubs it without aspiration… even if he rubs it with aspiration and without aspiration… even if he rubs it neither with aspiration nor without aspiration, taking a dry piece of wood, a fire-stick, an upper friction-stick, he is capable of attaining fire. Why is that? Because, Bhūmija, this is the cause, the ground for attaining fire. In the same way, Bhūmija, whatever recluses or brahmins are rightly concentrated, even if they practice the holy life with aspiration, are capable of attaining the fruit; even if they practice the holy life without aspiration, are capable of attaining the fruit; even if they practice the holy life with aspiration and without aspiration, are capable of attaining the fruit; even if they practice the holy life neither with aspiration nor without aspiration, are capable of attaining the fruit. Why is that? Because, Bhūmija, this is the cause, the ground for attaining the fruit. If, Bhūmija, these four similes were to occur to Prince Jayasena, it would not be surprising if Prince Jayasena were to become confident, and being confident, he would show his confidence to you. But how, Venerable Sir, could these four similes, unheard before, unheard by me previously, occur to Prince Jayasena as they do to the Blessed One? This is what the Blessed One said. Venerable Bhūmija was delighted and rejoiced in the Blessed One's words. The Bhūmija Sutta is finished, the sixth. 7. The Anuruddha Sutta Thus have I heard – On one occasion At one time the Blessed One was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Pañcakaṅga the carpenter addressed a certain man: “Come, good man, go to where Venerable Anuruddha is; having gone there, in my name, bow your head at Venerable Anuruddha’s feet and say: ‘Venerable sir, Pañcakaṅga the carpenter bows his head at Venerable Anuruddha’s feet,’ and also say: ‘Venerable sir, may Venerable Anuruddha please accept tomorrow’s meal from Pañcakaṅga the carpenter, as the fourth person; and Venerable sir, may Venerable Anuruddha please come earlier; for Venerable sir, Pañcakaṅga the carpenter has many duties and many tasks with royal work.’” “Yes, venerable sir,” that man replied to Pañcakaṅga the carpenter, and went to where Venerable Anuruddha was; having gone there, he greeted Venerable Anuruddha and sat down to one side. Sitting to one side, that man said to Venerable Anuruddha: “Venerable sir, Pañcakaṅga the carpenter bows his head at Venerable Anuruddha’s feet, and also says: ‘Venerable sir, may Venerable Anuruddha please accept tomorrow’s meal from Pañcakaṅga the carpenter, as the fourth person; and Venerable sir, may Venerable Anuruddha please come earlier; for Venerable sir, Pañcakaṅga the carpenter has many duties and many tasks with royal work.’” Venerable Anuruddha accepted by his silence. 230. Then, when that night had passed, Venerable Anuruddha, having dressed in the morning, took his bowl and robe and went to Pañcakaṅga the carpenter’s dwelling; having gone there, he sat down on the seat prepared. Then Pañcakaṅga the carpenter personally served and satisfied Venerable Anuruddha with excellent hard and soft food. Then