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8. The Chapter on Nāgas 1. The Discourse on the Pure 342. At Sāvatthī. “These, monks, are the four wombs of nāgas. Which are the four? Egg-born nāgas, womb-born nāgas, moisture-born nāgas, and spontaneously-arisen nāgas. These, monks, are the four wombs of nāgas.” The First. 2. The Discourse on the More Excellent 343. At Sāvatthī. “These, monks, are the four wombs of nāgas. Which are the four? Egg-born nāgas, womb-born nāgas, moisture-born nāgas, and spontaneously-arisen nāgas. Among these, monks, the womb-born, moisture-born, and spontaneously-arisen nāgas are more excellent than the egg-born nāgas. Among these, monks, the moisture-born and spontaneously-arisen nāgas are more excellent than the egg-born and womb-born nāgas. Among these, monks, the spontaneously-arisen nāgas are more excellent than the egg-born, womb-born, and moisture-born nāgas. These, monks, are the four wombs of nāgas.” The Second. 3. The Discourse on the Uposatha 344. At one time the Blessed One was dwelling in Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then a certain monk approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, that monk said to the Blessed One: “What, venerable sir, is the reason, what is the cause, why some egg-born nāgas here observe the Uposatha and have their bodies released?” “Here, monk, it occurs to some egg-born nāgas thus: ‘In the past, we acted wrongly by body, we acted wrongly by speech, we acted wrongly by mind. Having acted wrongly by body, acted wrongly by speech, acted wrongly by mind, upon the break-up of the body, after death, we were reborn into the companionship of egg-born nāgas. If today we were to practice good conduct by body, were to practice good conduct by speech, were to practice good conduct by mind, then upon the break-up of the body, after death, we would be reborn into a good destination, a heavenly world. Come, let us now practice good conduct by body, By conduct we practice good conduct, by mind we practice good conduct. This, indeed, monk, is the reason, this is the condition, by which some egg-born nāgas observe the Uposatha, and become with bodies relinquished. The Third. 4. The Second Uposatha Discourse 345. At Sāvatthī. Then a certain monk approached the Blessed One... Seated to one side, that monk said to the Blessed One: "What, indeed, venerable sir, is the reason, what is the condition, by which some womb-born nāgas observe the Uposatha, and become with bodies relinquished?" "Here, monk... This, indeed, monk, is the reason, this is the condition, by which some womb-born nāgas observe the Uposatha, and become with bodies relinquished." The Fourth. 5. The Third Uposatha Discourse 346. At Sāvatthī. Seated to one side, that monk said to the Blessed One: "What, indeed, venerable sir, is the reason, what is the condition, by which some moisture-born nāgas observe the Uposatha, and become with bodies relinquished?" "Here, monk... This, indeed, monk, is the reason, this is the condition, by which some moisture-born nāgas observe the Uposatha, and become with bodies relinquished." The Fifth. 6. The Fourth Uposatha Discourse 347. At Sāvatthī. Seated to one side, that monk said to the Blessed One: "What, indeed, venerable sir, is the reason, what is the condition, by which some spontaneously-born nāgas observe the Uposatha, and become with bodies relinquished?" "Here, monk, it occurs to some spontaneously-born nāgas thus: 'We, indeed, in the past, were doers of two kinds by body, doers of two kinds by speech, doers of two kinds by mind. Those of us, doers of two kinds by body, doers of two kinds by speech, doers of two kinds by mind, with the breaking up of the body, after death, were reborn into the companionship of spontaneously-born nāgas. If today we were to practice good conduct by body, by speech... by mind were to practice good conduct, then we, with the breaking up of the body, after..." ...after death, to a good destination, to a heavenly world, may we be reborn. Come now, let us at this time by body practice good conduct, by speech... by mind practice good conduct. This, indeed, bhikkhu, is the reason, this is the cause, whereby some spontaneously born nāgas observe the Uposatha, and become those who have given up their bodies." The Sixth. 7. The Discourse on Hearing. 348. At Sāvatthī. Seated to one side, that bhikkhu said to the Blessed One: "What, indeed, venerable sir, is the reason, what is the cause, whereby some individual, with the breaking up of the body, after death, is reborn into the companionship of egg-born nāgas?" "Here, bhikkhu, some individual by body acts in two ways, by speech acts in two ways, by mind acts in two ways. He has heard: 'Egg-born nāgas are long-lived, beautiful, and abound in happiness.' He thinks thus: 'Oh, if only I, with the breaking up of the body, after death, might be reborn into the companionship of egg-born nāgas!' He, with the breaking up of the body, after death, is reborn into the companionship of egg-born nāgas. This, indeed, bhikkhu, is the reason, this is the cause, whereby some individual, with the breaking up of the body, after death, is reborn into the companionship of egg-born nāgas." The Seventh. 8. The Second Discourse on Hearing. 349. At Sāvatthī. Seated to one side, that bhikkhu said to the Blessed One: "What, indeed, venerable sir, is the reason, what is the cause, whereby some individual, with the breaking up of the body, after death, is reborn into the companionship of womb-born nāgas?" "Here, bhikkhu, some individual by body acts in two ways, by speech acts in two ways, by mind acts in two ways. He has heard: 'Womb-born nāgas are long-lived, beautiful, and abound in happiness.' He thinks thus: 'Oh, if only I, with the breaking up of the body, after death, might be reborn into the companionship of womb-born nāgas!' He, with the breaking up of the body, after death, is reborn into the companionship of womb-born nāgas. This, indeed, bhikkhu, is the reason, this is the cause, whereby some individual, with the breaking up of the body, after death, is reborn into the companionship of womb-born nāgas." The Eighth. 9. The Third Discourse on Hearing. 350. At Sāvatthī. Seated to one side, that bhikkhu said to the Blessed One: "What, indeed, venerable sir, is the reason, what is the cause, whereby some individual, with the breaking up of the body, after death, is reborn into the companionship of moisture-born nāgas?" "Here, bhikkhu, some individual by body acts in two ways, by speech acts in two ways, by mind acts in two ways. He has heard: 'Moisture-born nāgas are long-lived, beautiful, and abound in happiness.' He thinks thus: 'Oh, if only I, with the breaking up of the body, after death, might be reborn into the companionship of moisture-born nāgas!' He, with the breaking up of the body, after death, is reborn into the companionship of moisture-born nāgas. This, indeed, bhikkhu, is the reason, this is the cause, whereby some individual, with the breaking up of the body, after death, is reborn into the companionship of moisture-born nāgas." Oh, by which some individual, after the breaking up of the body, after death, is reborn into the companionship of moisture-born nāgas. The Ninth. 10. The Fourth Discourse on What is Heard 351. Occasion at Sāvatthī. Seated to one side, that monk said to the Blessed One: "What, venerable sir, is the reason, what is the cause, by which some individual, after the breaking up of the body, after death, is reborn into the companionship of spontaneously-born nāgas?" "Here, monk, some individual acts in two ways with the body, acts in two ways with speech, acts in two ways with the mind. He hears: 'Spontaneously-born nāgas are long-lived, beautiful, and abound in happiness.' He thinks thus: 'Oh, if only I, after the breaking up of the body, after death, might be reborn into the companionship of spontaneously-born nāgas!' He, after the breaking up of the body, after death, is reborn into the companionship of spontaneously-born nāgas. This, monk, is the reason, this is the cause, by which some individual, after the breaking up of the body, after death, is reborn into the companionship of spontaneously-born nāgas." The Tenth. 11-20. The Decad of Discourses on Giving and Helping for the Egg-born 352-361. Seated to one side, that monk said to the Blessed One: "What, venerable sir, is the reason, what is the cause, by which some individual, after the breaking up of the body, after death, is reborn into the companionship of egg-born nāgas?" "Here, monk, some individual acts in two ways with the body, acts in two ways with speech, acts in two ways with the mind. He hears: 'Egg-born nāgas are long-lived, beautiful, and abound in happiness.' He thinks thus: 'Oh, if only I, after the breaking up of the body, after death, might be reborn into the companionship of egg-born nāgas!' He gives food. He, after the breaking up of the body, after death, is reborn into the companionship of egg-born nāgas. This, monk, is the reason... (and so on)... is reborn... (and so on)... He gives drink... (and so on)... He gives cloth... (and so on)... He gives vehicles... (and so on)... He gives garlands... (and so on)... He gives scents... (and so on)... He gives unguents... (and so on)... He gives bedding... (and so on)... He gives lodging... (and so on)... He gives lamps. He, after the breaking up of the body after death, he is reborn into companionship with the egg-born nāgas. This, indeed, monk, is the reason, this is the condition, by which some individual here, with the breaking up of the body, after death, is reborn into companionship with the egg-born nāgas.” The twentieth. 21-50. The Thirty Suttas on the Benefit of Giving, beginning with the Womb-born 362-391. At Sāvatthī. Seated to one side, that monk said to the Blessed One: “What, indeed, venerable sir, is the reason, what is the condition,