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dwell as my lamps, my shelters, my protections, my refuges. Just as, headman, that field which is medium; even so are my male and female lay followers. To them too I teach the Dhamma— beautiful in the beginning, beautiful in the middle, beautiful in the end, with meaning and with letter, fully complete, pure, I proclaim the holy life. For what reason? For these, headman, dwell as my lamps, my shelters, my protections, my refuges. Just as, headman, that field which is poor, wild, barren, bad soil; even so are my ascetics, brahmins, and wanderers of other sects. To them too I I teach the Dhamma— beautiful in the beginning, beautiful in the middle, beautiful in the end, with meaning and with phrasing. I proclaim the holy life, entirely complete and purified. For what reason? Perhaps they might understand even a single word, and that would be for their long-term welfare and happiness. Suppose, headman, a man has three water jars— one water jar is without a hole, does not leak, does not spill; one water jar is without a hole, leaks, spills; one water jar has a hole, leaks, spills. What do you think, headman? That man, wanting to put water, where would he first put it? In that water jar which is without a hole, does not leak, does not spill? Or in that water jar which is without a hole, leaks, spills? Or in that water jar which has a hole, leaks, spills? That man, venerable sir, wanting to put water, would put it first in that water jar which is without a hole, does not leak, does not spill. Having put it there, he would put it in that water jar which is without a hole, leaks, spills. Having put it there, he might put it or might not put it in that water jar which has a hole, leaks, spills. For what reason? At least it will be for washing dishes. Just as, headman, that water jar which is without a hole, does not leak, does not spill; even so are my monks and nuns. To them I teach the Dhamma— beautiful in the beginning, beautiful in the middle, beautiful in the end, with meaning and with phrasing. I proclaim the holy life, entirely complete and purified. For what reason? For these, headman, dwell with me as their lamp, me as their shelter, me as their protection, me as their refuge. Just as, headman, that water jar which is without a hole, leaks, spills; even so are my male and female lay followers. To them I teach the Dhamma— beautiful in the beginning, beautiful in the middle, beautiful in the end, with meaning and with phrasing. I proclaim the holy life, entirely complete and purified. For what reason? For these, headman, dwell with me as their lamp, me as their shelter, me as their protection, They dwell with flesh as their refuge. Just as, headman, that water-pot is leaky, carrying, leaking; just so are my other sect ascetics, brahmins, wanderers. To them I teach the Dhamma – beautiful in the beginning, beautiful in the middle, beautiful in the end, with meaning and with letter, entirely complete, perfectly pure holy life I proclaim. For what reason is that? Perhaps they might understand even one word, that would be for their long-term welfare and happiness. When this was said, Asibandhakaputta the headman said to the Blessed One: "Excellent, venerable sir... from today I go for refuge for life." The Seventh. 8. The Conch Blower Discourse 360. At one time the Blessed One was dwelling in Nāḷandā, in Pāvārika's mango grove. Then Asibandhakaputta the headman, a disciple of the Nigaṇṭhas, approached the Blessed One; having approached, he sat down to one side. To Asibandhakaputta the headman, sitting to one side, the Blessed One said this: "How, headman, does the Nigaṇṭha Nāṭaputta teach the Dhamma to his disciples?" "Indeed, venerable sir, the Nigaṇṭha Nāṭaputta teaches the Dhamma to his disciples thus – 'Whoever destroys life, all such a one is bound for a woeful state, for hell. Whoever takes what is not given, all such a one is bound for a woeful state, for hell. Whoever engages in sexual misconduct, all such a one is bound for a woeful state, for hell. Whoever speaks falsehood, all such a one is bound for a woeful state, for hell. Whatever one mostly dwells in, by that one is led.' Indeed, venerable sir, the Nigaṇṭha Nāṭaputta teaches the Dhamma to his disciples thus." "'"Whatever one mostly dwells in, headman, by that one is led," if that is so, no one will be bound for a woeful state, for hell, according to the Nigaṇṭha Nāṭaputta's words.'" "What do you think, headman, that person who destroys life, taking into account the time of night or day, which is the greater time: when he destroys life, or when he does not destroy life?" "That one, venerable sir..." O, a person who takes life, whether by night or by day, taking into account the time and no-time, shorter is the time when he takes life, but indeed longer is the time when he does not take life. "Whatever is abundant, whatever is abundant, chieftain, by that he is led." If this is so, no one will be born in a state of woe, in hell, according to the word of Nigaṇṭha Nāṭaputta. "What do you think, chieftain, of that person who takes what is not given, whether by night or by day, taking into account the time and no-time, which is the longer time, when he takes what is not given, or when he does not take what is not given?" "That person, venerable sir, who takes what is not given, whether by night or by day, taking into account the time and no-time, shorter is the time when he takes what is not given, but indeed longer is the time when he does not take what is not given." "Whatever is abundant, whatever is abundant, chieftain, by that he is led." If this is so, no one will be born in a state of woe, in hell, according to the word of Nigaṇṭha Nāṭaputta. "What do you think, chieftain, of that person who engages in sexual misconduct, whether by night or by day, taking into account the time and no-time, which is the longer time, when he engages in sexual misconduct, or when he does not engage in sexual misconduct?" "That person, venerable sir, who engages in sexual misconduct, whether by night or by day, taking into account the time and no-time, shorter is the time when he engages in sexual misconduct, but indeed longer is the time when he does not engage in sexual misconduct." "Whatever is abundant, whatever is abundant, chieftain, by that he is led." If this is so, no one will be born in a state of woe, in hell, according to the word of Nigaṇṭha Nāṭaputta. "What do you think, chieftain, of that person who speaks falsehood, whether by night or by day, taking into account the time and no-time, which is the longer time, when he speaks falsehood, or when he does not speak falsehood?" "That person, venerable sir, That man, who speaks falsely, by night or by day, taking into account opportune and inopportune times, less is the time when he speaks falsely; but indeed more is the time when he does not speak falsely. “‘Whatever is abundant, whatever is abundant, headman, by that he dwells, by that he is led.’ If this is so, no one will be destined for a woeful state, for hell, according to the words of Nigaṇṭha Nāṭaputta.” “Here, headman, some teacher holds such a view, speaks thus: ‘Whoever destroys life, all such a one is destined for a woeful state, for hell. Whoever takes what is not given, all such a one is destined for a woeful state, for hell. Whoever misconducts himself in sensual pleasures, all such a one is destined for a woeful state, for hell. Whoever speaks falsely, all such a one is destined for a woeful state, for hell.’ Now, headman, a disciple has profound faith in that teacher. He thinks thus: ‘My teacher holds such a view, speaks thus: whoever destroys life, all such a one is destined for a woeful state, for hell. Indeed, life has been destroyed by me. So I too am destined for a woeful state, for hell,’ he acquires this view. That, headman, without abandoning that speech, without abandoning that thought, without relinquishing that view, he is cast into hell as if brought there. My teacher holds such a view, speaks thus: whoever takes what is not given, all such a one is destined for a woeful state, for hell. Indeed, what is not given has been taken by me. So I too am destined for a woeful state, for hell,’ he acquires this view. That, headman, without abandoning that speech, without abandoning that thought, without relinquishing that view, he is cast into hell as if brought there. My teacher holds such a view, speaks thus: whoever misconducts himself in sensual pleasures, all such a one is destined for a woeful state, for hell. Indeed, misconduct in sensual pleasures has been committed by me. ‘So I too am destined for a woeful state, for hell,’ he acquires this view. That, headman, without abandoning that speech, without abandoning that thought, without relinquishing that view, he is cast into hell as if brought there. My teacher holds such a... ...having such a view, speaking thus: 'Whoever speaks falsely, all of them go to states of woe, to hell.' 'But I have spoken falsely.' He acquires the view: 'I too am one who goes to states of woe, to hell.' That speech, headman, not abandoned, that thought not abandoned, that view not relinquished, he is, as if carried, deposited in hell. But here, headman, a Tathāgata arises in the world: an Arahant, a Fully Self-Awakened One, endowed with knowledge and conduct, a Fortunate One, knower of the world, unsurpassed leader of persons to be tamed, teacher of gods and humans, the Awakened One, the Blessed One. He, in many ways, blames and denounces the destruction of life, and says: 'Abstain from the destruction of life.' He blames and denounces taking what is not given, and says: 'Abstain from taking what is not given.' He blames and denounces sexual misconduct, and says: 'Abstain from sexual misconduct.' He blames and denounces false speech, and says: 'Abstain from false speech.' In that teacher, headman, a disciple is deeply confident. He reflects thus: 'The Blessed One, in many ways,