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131. The Blessed One was staying at Rājagaha, in the Bamboo Grove. Then a certain brahmin approached the Blessed One; having approached, he exchanged greetings with the Blessed One. Having concluded the courteous and memorable talk, he sat down to one side. Seated to one side, that brahmin said to the Blessed One: “How many eons, good Gotama, have passed and gone?” “Many eons, brahmin, have passed and gone. It is not easy to count them—‘so many eons,’ or ‘so many hundreds of eons,’ or ‘so many thousands of eons,’ or ‘so many hundreds of thousands of eons.’” “Is it possible, good Gotama, to make a comparison?” “It is possible, brahmin,” the Blessed One said. “Just as, brahmin, from where this river Ganges originates and where it empties into the great ocean, the sand in that interval is not easy to count—‘so many grains of sand,’ or ‘so many hundreds of grains of sand,’ or ‘so many thousands of grains of sand,’ or ‘so many hundreds of thousands of grains of sand.’ More than that, brahmin, are the eons that have passed and gone. It is not easy to count them—‘so many eons,’ or ‘so many hundreds of eons,’ or ‘so many thousands of eons,’ or ‘so many hundreds of thousands of eons.’ For what reason? This samsara, brahmin, is without a discernible beginning. A first point is not perceived of beings hindered by ignorance and fettered by craving, who are transmigrating and wandering on. For such a long time, brahmin, has suffering been experienced, intense suffering been experienced, misfortune been experienced, the charnel ground been increased. For this reason, brahmin, it is enough to be disenchanted with all formations, enough to be dispassionate, enough to be liberated.” When this was said, that brahmin said to the Blessed One: “Excellent, good Gotama, excellent, good Gotama… From today, may the good Gotama remember me as a lay follower…” from this day forth gone for refuge with life. The Eighth. 9. The Stick Discourse 132. Dwelling at Sāvatthī… “This samsara, monks, is without discoverable beginning. A first point is not discerned of beings hindered by ignorance, fettered by craving, who wander and transmigrate. Just as, monks, a stick thrown up into the air sometimes falls on its root, sometimes falls on its middle, sometimes falls on its tip; even so, monks, beings hindered by ignorance, fettered by craving, who wander and transmigrate, sometimes go from this world to the other world, sometimes come from the other world to this world. For what reason? This samsara, monks, is without discoverable beginning… enough to be liberated.” The Ninth. 10. The Person Discourse 133. At one time the Blessed One was dwelling at Rājagaha, on Gijjhakūṭa mountain. There the Blessed One addressed the monks: “Monks!” “Venerable sir!” those monks replied to the Blessed One. The Blessed One said this: “This samsara, monks, is without discoverable beginning… For one person, monks, who has wandered and transmigrated for a kappa, there could be such a great pile of bones, a heap of bones, a mass of bones, as this Vepulla mountain, if it were collected, and if what was collected did not perish. For what reason? This samsara, monks, is without discoverable beginning… enough to be liberated.” This the Blessed One said. Having said this, the Sugata, the Teacher, then said further: “For one person, for one kappa, the accumulation of bones could be a mountain-like heap, so it was said by the Great Seer. “And this Vepulla mountain, the great one, is known; north of Gijjhakūṭa, in the mountain-fortress of the Magadhans. “But when one sees the Noble Truths with right wisdom: suffering, the origin of suffering, and the overcoming of suffering; and the Noble Eightfold Path, leading to the cessation of suffering. “That person, having wandered at most seven times, becomes one who makes an end of suffering, having broken all fetters.” to be inexhaustible." The tenth. The First Chapter. Its summary: Grass and wood and earth, Tears and milk and mountain; Mustard seeds, disciples, Ganges, A staff and by a person. 2. The Second Chapter 1. The Discourse on the Wretched 134. At one time the Blessed One was staying in Sāvatthī. There the Blessed One addressed the bhikkhus, "Bhikkhus!" "Venerable sir," those bhikkhus replied to the Blessed One. The Blessed One said this: "This wandering-on, bhikkhus, is without discoverable beginning. A prior end is not discerned for beings hindered by ignorance and fettered by craving, who are transmigrating and wandering on. Whatever, bhikkhus, you might see that is wretched, ill-favored, you should conclude: 'We too have experienced such things throughout this long journey.' For what reason? ... (as before) ... So much so, bhikkhus, that it is enough to be disenchanted with all formations, enough to be dispassionate, enough to be liberated." The first. 2. The Discourse on the Fortunate 135. Was staying in Sāvatthī ... (as before) ... "This wandering-on, bhikkhus, is without discoverable beginning ... (as before) ... Whatever, bhikkhus, you might see that is fortunate, well-adorned, you should conclude: 'We too have experienced such things throughout this long journey.' For what reason? This wandering-on, bhikkhus, is without discoverable beginning. A prior end is not discerned ... (as before) ... enough to be liberated." The second. 3. The Discourse on Thirty Bhikkhus 136. Was staying in Rājagaha, in the Bamboo Grove. Then thirty bhikkhus from Pāveyya, all forest dwellers, all alms-food eaters, all rag-robe wearers, all three-robed, all with fetters, approached the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. Then it occurred to the Blessed One: "These thirty bhikkhus from Pāveyya are all forest dwellers, all alms-food eaters, all rag-robe wearers, all three-robed, all with fetters. What if I were to teach them the Dhamma in such a way so that their minds, right here in this very seat, without clinging, might be liberated from the defilements." Then indeed the Blessed One addressed the bhikkhus: "Bhikkhus!" "Venerable Sir," those bhikkhus replied to the Blessed One. The Blessed One spoke this: "Without conceivable beginning, bhikkhus, is this samsara. A first point is not discerned of beings hindered by ignorance, fettered by craving, running on, transmigrating. What do you think, bhikkhus? Which is greater: the blood that has flowed, poured forth, from your heads being cut off as you ran on, transmigrated through this long journey; or the water in the four great oceans?" "As we understand, Venerable Sir, the Dhamma taught by the Blessed One, this indeed, Venerable Sir, is greater: the blood that has flowed, poured forth, from our heads being cut off as we ran on, transmigrated through this long journey; not the water in the four great oceans." "Good, good, bhikkhus! It is good, bhikkhus, that you thus understand the Dhamma taught. This indeed, bhikkhus, is greater: the blood that has flowed, poured forth, from your heads being cut off as you ran on, transmigrated through this long journey; not the water in the four great oceans. For a long time, bhikkhus, the blood has flowed, poured forth, from your heads being cut off when you were a hundred cows, having been cows; not the water in the four great oceans. For a long time, bhikkhus, when you were a hundred buffaloes, having been buffaloes… For a long time, bhikkhus, when you were a hundred sheep, having been sheep… (when you were) a hundred goats, having been goats… (when you were) a hundred deer, having been deer… (when you were) a hundred chickens, having been chickens… (when you were) a hundred pigs, having been pigs… For a long time, bhikkhus, the blood has flowed, poured forth, from your heads being cut off when you were seized as village-destroying robbers. For a long time, bhikkhus, when you were robbers, pāripa- having seized them as highwaymen, adulterers, the blood of those whose heads were cut off, seen flowing, gushing forth. For a long time, monks, the blood of those whose heads were cut off, having seized them as highwaymen, adulterers, seen flowing, gushing forth, is not as much as the water in the four great oceans. For what reason? Unthinkable is the beginning, monks, of this wandering-on… …enough to be liberated. This the Blessed One said. Delighted, those monks rejoiced in the Blessed One’s words. And while this exposition was being spoken, the minds of thirty monks from Pāvā, were liberated from the taints, without clinging. The Third. 4. Discourse on the Mother 137. Residing at Sāvatthī… …Unthinkable is the beginning, monks, of this wandering-on… …No being, monks, is easily found who has not been a mother in this long course. For what reason? Unthinkable is the beginning, monks, of this wandering-on… …enough to be liberated. The Fourth. 5. Discourse on the Father 138. Residing at Sāvatthī… …Unthinkable is the beginning, monks, of this wandering-on… …No being, monks, is easily found who has not been a father… …enough to be liberated. The Fifth. 6. Discourse on the Brother 139. Residing at Sāvatthī… …No being, monks, is easily found who has not been a brother… …enough to be liberated. The Sixth. 7. Discourse on the Sister 140. Residing at Sāvatthī… …No being, monks, is easily found who has not been a sister… …enough to be liberated. The Seventh. 8. Discourse on the Son 141. Residing at Sāvatthī… …No being, monks, is easily found who has not been a son… …enough to be liberated. The Eighth. 9. Discourse on the Daughter 142. Unthinkable is the beginning, monks, of this wandering-on. A prior end is not discerned of beings hindered by ignorance, fettered by craving, who wander on, transmigrate. No being, monks, is easily found who has not been a daughter in this long course. For what What is the cause of this? Without discoverable beginning, monks, is this samsara. A first point is not known of beings hindered by ignorance, fettered by craving,