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Here, monks, I discern the mind of a certain person with my mind thus: ‘This venerable one would not speak a deliberate lie even for a gold bowl full of silver powder.’ Then I see him at a later time, overcome by gain, honor, and fame, with his mind consumed, speaking a deliberate lie. So harsh, monks, is gain, honor, and fame…pe… thus, monks, you should train.’’ The First. 2. The Discourse on the Silver Bowl 168. Dwelling at Savatthi…pe… ‘‘Harsh, monks, is gain, honor, and fame…pe… Here, monks, I discern the mind of a certain person with my mind thus: ‘This venerable one would not speak a deliberate lie even for a silver bowl full of gold powder.’ Then I see him at a later time, overcome by gain, honor, and fame, with his mind consumed, speaking a deliberate lie. So harsh, monks, is gain, honor, and fame…pe… thus, monks, you should train.’’ The Second. 3-10. The Octad beginning with the Discourse on the Gold Nugget 169. Dwelling at Savatthi…pe… ‘‘Here, monks, I discern a certain person Thus, with my mind, encompassing his mind, I understand: 'This venerable one would not, for the sake of even a gold coin... (etc.) ... for the sake of even a hundred gold coins... for the sake of even a gold ingot... for the sake of even a hundred gold ingots... for the sake of the whole earth filled with gold... for the sake of any trifle of gain... for the sake of life... for the sake of a country's beauty queen, knowingly speak a lie.' Then, at a later time, I see him overcome by gain, honor, and fame, his mind overwhelmed, knowingly speaking a lie. So terrible, monks, is gain, honor, and fame... (etc.) ... Thus, monks, you should train yourselves. The Tenth. The Second Chapter. Its Summary: Two bowls, and two gold coins, With ingots, two others; Earth, trifle, life, With the country's beauty queen, ten. 3. The Third Chapter 1. Discourse on Women 170. Dwelling at Savatthi... (etc.) ... "Terrible, monks, is gain, honor, and fame... (etc.) ... For him, monks, no woman, one by one, takes possession of his mind, whose mind is taken possession of by gain, honor, and fame. So terrible, monks, is gain, honor, and fame... (etc.) ... Thus, monks, you should train yourselves." The First. 2. Discourse on the Beauty Queen 171. Dwelling at Savatthi... (etc.) ... "Terrible, monks, is gain, honor, and fame... (etc.) ... For him, monks, no country's beauty queen, one by one, takes possession of his mind, whose mind is taken possession of by gain, honor, and fame. So terrible, monks, is gain, honor, and fame... (etc.) ... Thus, monks, you should train yourselves." The Second. 3. Discourse on the Only Son 172. Dwelling at Savatthi... (etc.) ... "Terrible, monks, is gain, honor, and fame... (etc.) ... A faithful female lay follower, monks, rightly wishing for her only son, dear and pleasing, would wish thus: 'May you be, my dear, like Citta the householder and Hatthaka of Alavi.' This, monks, is the measure, this is the standard for my lay disciples, namely Citta... Here, householder Hatthaka of Āḷavī. If you, my dear, go forth from home to homelessness; be such, my dear, as Sāriputta and Moggallāna. This, bhikkhus, is the measure, this is the standard for my bhikkhu disciples, namely Sāriputta and Moggallāna. And may not, my dear, gain, honor, and fame reach you while you are a trainee, with an unreached mind. If, bhikkhus, gain, honor, and fame reach a bhikkhu who is a trainee, with an unreached mind, that becomes an obstacle for him. So dreadful, bhikkhus, is gain, honor, and fame... ...Thus, bhikkhus, you should train. The third. 4. The Discourse on the Only Daughter 173. Residing at Sāvatthī... ...Dreadful, bhikkhus, is gain, honor, and fame... ...A faithful female lay follower, bhikkhus, having one daughter, dear and pleasing, should rightly make such a wish: 'May you, dear, be such as the female lay follower Khujjuttarā and Nandamātā of Veḷukaṇḍakī.' This, bhikkhus, is the measure, this is the standard for my female lay disciples, namely the female lay follower Khujjuttarā and Nandamātā of Veḷukaṇḍakī. If you, dear, go forth from home to homelessness; be such, dear, as the bhikkhunī Khemā and Uppalavaṇṇā. This, bhikkhus, is the measure, this is the standard for my bhikkhunī disciples, namely the bhikkhunī Khemā and Uppalavaṇṇā. And may not, dear, gain, honor, and fame reach you while you are a trainee, with an unreached mind. If, bhikkhus, gain, honor, and fame reach a bhikkhunī who is a trainee, with an unreached mind, that becomes an obstacle for her. So dreadful, bhikkhus, is gain, honor, and fame... ...Thus, bhikkhus, you should train. The fourth. 5. The Discourse on Ascetics and Brahmins 174. Residing at Sāvatthī... ...Whatever ascetics or brahmins, bhikkhus, do not understand the gratification and the danger of gain, honor, and fame... and the escape as it really is, they do not understand. These, bhikkhus, are not for me monastics or brahmins, nor are they considered monastics among monastics, or brahmins among brahmins. Nor do those venerable ones, for the sake of monkhood or brahminhood, abide having realized and attained it for themselves with direct knowledge in this very life. But whoever, bhikkhus, are monastics or brahmins, and understand the gratification, the danger, and the escape from gain, honor, and fame as it really is, these, bhikkhus, are for me monastics or brahmins, and they are considered monastics among monastics, and brahmins among brahmins. And those venerable ones, for the sake of monkhood and brahminhood, abide having realized and attained it for themselves with direct knowledge in this very life.” Fifth. 6. The Second Discourse on Monastics and Brahmins 175. Residing at Sāvatthī… (and so on)… “Whoever, bhikkhus, are monastics or brahmins, and do not understand the origin, the passing away, the gratification, the danger, and the escape from gain, honor, and fame as it really is… (and so on)… understand… (and so on)… abide having realized and attained it for themselves with direct knowledge.” Sixth. 7. The Third Discourse on Monastics and Brahmins 176. Residing at Sāvatthī… (and so on)… “Whoever, bhikkhus, are monastics or brahmins, and do not understand gain, honor, and fame as it really is, do not understand the origin of gain, honor, and fame, do not understand the cessation of gain, honor, and fame, do not understand the path leading to the cessation of gain, honor, and fame… (and so on)… understand… (and so on)… abide having realized and attained it for themselves with direct knowledge.” Seventh. 8. The Discourse on Skin 177. Residing at Sāvatthī… (and so on)… “Terrible, bhikkhus, is gain, honor, and fame. Gain, honor, and fame, bhikkhus, cuts the skin, having cut the skin, it cuts the hide, having cut the hide, it cuts the flesh, having cut the flesh, it cuts the sinews, having cut the sinews, it cuts the bone, having cut the bone, it reaches and stands at the marrow.” Thus, indeed, monks, gain, honor, and fame is so fierce… Thus, indeed, monks, you should train. The Eighth. The Discourse on the Rope 178. He dwells at Sāvatthī… “Fierce, monks, is gain, honor, and fame. Gain, honor, and fame, monks, cuts the skin, having cut the skin, it cuts the hide, having cut the hide, it cuts the flesh, having cut the flesh, it cuts the sinews, having cut the sinews, it cuts the bone, having cut the bone, it reaches and stands at the marrow.” “Just as, monks, a strong man might wrap his leg with a strong rope of creepers and rub it. That would cut the skin, having cut the skin, it would cut the hide, having cut the hide, it would cut the flesh, having cut the flesh, it would cut the sinews, having cut the sinews, it would cut the bone, having cut the bone, it would reach and stand at the marrow. Even so, monks, gain, honor, and fame cuts the skin, having cut the skin, it cuts the hide, having cut the hide, it cuts the flesh, having cut the flesh, it cuts the sinews, having cut the sinews, it cuts the bone, having cut the bone, it reaches and stands at the marrow. Thus, indeed, monks, gain, honor, and fame is so fierce… Thus, indeed, monks, you should train.” The Ninth. The Discourse on the Monk 179. He dwells at Sāvatthī… “Even for that monk, monks, who is an Arahant, with defilements destroyed, I declare gain, honor, and fame to be an obstacle.” When this was said, Venerable Ānanda said to the Blessed One: “But for what, Venerable Sir, is gain, honor, and fame an obstacle for a monk with defilements destroyed?” “That unshakeable liberation of mind that is his, Ānanda, I do not declare gain, honor, and fame to be an obstacle to that. But for those pleasant abiding in this very life that he has attained, Ānanda, while dwelling diligent, ardent, and resolute, I declare gain, honor, and fame to be an obstacle to those. Thus, indeed, Ānanda, is gain, honor, and fame fierce, bitter, harsh, ant… not conducive to the attainment of the unsurpassed security from bondage. Therefore, Ananda, thus should you train: 'We will abandon arisen gain, honor, and fame, and arisen gain, honor, and fame will not overwhelm our minds.' Thus indeed, Ananda, should you train. The Tenth. The Third Chapter. Its Summary – Woman and beautiful, Son and only daughter; Ascetics and Brahmins, three, Skin, rope, and bhikkhuni. 4. The Fourth Chapter 1. The Bhindi Sutta Residing at Savatthi... "Dreadful, monks, is gain, honor, and fame. Overcome by gain, honor, and fame, with mind overwhelmed, monks, Devadatta split the Sangha. So dreadful indeed, monks, is gain, honor, and fame... ...should you train." The First. 2. The Root of Skillful Sutta Residing at Savatthi... "Dreadful, monks, is gain, honor, and fame. Of Devadatta, monks, overcome by gain, honor, and fame, with mind overwhelmed, the root of skillful action went to utter destruction. So dreadful indeed, monks, is gain, honor, and fame... ...should you train." The Second. 3. The Skillful Qualities Sutta Residing at Savatthi...