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we answer those other sect ascetics thus: 'For the full understanding of suffering, friends, is the holy life lived under the Blessed One.' Are we, venerable sir, being asked thus, and answering thus, speaking in accordance with the Blessed One's words, and not misrepresenting the Blessed One with what is not true, and explaining the Dhamma in accordance with the Dhamma, and does no co-dharmic dispute come to a blameworthy state?" "Indeed, monks, being asked thus, and answering thus, you speak in accordance with my words, and you do not misrepresent me with what is not true, and you explain the Dhamma in accordance with the Dhamma, and no co-dharmic dispute comes to a blameworthy state. For the full understanding of suffering is the holy life lived under me. If, monks, other sect ascetics should ask you thus: 'Is there, friends, a path, is there a practice for the full understanding of this suffering?' Being asked thus, monks, you should answer those other sect ascetics thus: 'There is, friends, a path, there is a practice for the full understanding of this suffering.'" "And what, monks, is the path, what is the practice for the full understanding of this suffering? It is this Noble Eightfold Path, that is: Right View... ...Right Concentration. This, monks, is the path, this is the practice for the full understanding of this suffering. Being asked thus, monks, you should answer those other sect ascetics thus." The Fifth. 6. The First Discourse with a Certain Monk 6. At Sāvatthī. Then a certain monk approached the Blessed One... ...having sat down to one side, that monk said to the Blessed One: "'B "The holy life, the holy life," venerable sir, it is said. What, venerable sir, is the holy life? What is the culmination of the holy life?" "This Noble Eightfold Path, bhikkhu, is the holy life, that is to say: Right view... Right concentration. The destruction of lust, the destruction of hatred, the destruction of delusion – this is the culmination of the holy life." The Sixth. 7. Second Discourse to Another Bhikkhu 7. At Sāvatthī. Then a certain bhikkhu approached the Blessed One... ...sitting to one side, that bhikkhu said to the Blessed One: "'The subduing of lust, the subduing of hatred, the subduing of delusion,' venerable sir, it is said. What, venerable sir, is this an appellation for – 'the subduing of lust, the subduing of hatred, the subduing of delusion'?" "This, bhikkhu, is an appellation for the Nibbāna-element – 'the subduing of lust, the subduing of hatred, the subduing of delusion.' The destruction of the taints is called by that." When this was said, that bhikkhu said to the Blessed One: "'The deathless, the deathless,' venerable sir, it is said. What, venerable sir, is the deathless? What is the path leading to the deathless?" "The destruction of lust, the destruction of hatred, the destruction of delusion – this is called the deathless. This Noble Eightfold Path is the path leading to the deathless, that is to say: Right view... Right concentration." The Seventh. 8. Discourse on Analysis 8. At Sāvatthī. "I will teach and analyze for you, bhikkhus, the Noble Eightfold Path. Listen to it, attend carefully; I will speak." "Yes, venerable sir," those bhikkhus replied to the Blessed One. The Blessed One said this: "And what, bhikkhus, is the Noble Eightfold Path? That is to say: Right view... Right concentration. "And what, bhikkhus, is Right view? The knowledge of suffering, the knowledge of the origin of suffering, the knowledge of the cessation of suffering, the knowledge of the path leading to the cessation of suffering – this, bhikkhus, is called Right iṭṭhi. “And what, monks, is Right Intention? That, monks, which is the intention of renunciation, the intention of non-ill-will, the intention of non-harming— this, monks, is called Right Intention. “And what, monks, is Right Speech? That, monks, which is abstinence from false speech, abstinence from divisive speech, abstinence from harsh speech, abstinence from idle chatter— this, monks, is called Right Speech. “And what, monks, is Right Action? That, monks, which is abstinence from taking life, abstinence from taking what is not given, abstinence from sexual misconduct— this, monks, is called Right Action. “And what, monks, is Right Livelihood? Here, monks, a noble disciple, having abandoned wrong livelihood, sustains life with right livelihood— this, monks, is called Right Livelihood. “And what, monks, is Right Effort? Here, monks, a monk generates desire for the non-arising of unarisen evil, unwholesome states; he endeavors, arouses energy, exerts his mind, and strives. He generates desire for the abandoning of arisen evil, unwholesome states… He generates desire for the arising of unarisen wholesome states… He generates desire for the maintenance, non-confusion, increase, abundance, development, and perfection of arisen wholesome states; he endeavors, arouses energy, exerts his mind, and strives— this, monks, is called Right Effort. “And what, monks, is Right Mindfulness? Here, monks, a monk dwells observing the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world; he dwells observing feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world; he dwells observing mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world; he dwells observing mental phenomena in mental phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world— This, monks, is called right mindfulness. “And what, monks, is right concentration? Here, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by initial application and sustained application, born of seclusion, and filled with rapture and pleasure. With the subsiding of initial application and sustained application, from the internal pacification and unification of mind, he enters and dwells in the second jhāna, which is without initial application and sustained application, born of concentration, and filled with rapture and pleasure. With the fading away of rapture, he dwells in equanimity, mindful and clearly comprehending, and experiences pleasure with the body, of which the noble ones declare: ‘He dwells in pleasure with equanimity and mindfulness.’ He enters and dwells in the third jhāna. With the abandoning of pleasure and pain, and with the prior disappearance of joy and sorrow, he enters and dwells in the fourth jhāna, which is neither painful nor pleasant, and is purified by equanimity and mindfulness. This, monks, is called right concentration.” The Eighth. 9. The Spike 9. At Sāvatthī. “Just as, monks, a spike of rice or a spike of barley, wrongly placed, if stepped on by hand or foot, will not pierce the hand or foot, nor draw blood— that is not possible. Why is that? Because, monks, the spike is wrongly placed. Even so, monks, it is not possible that a monk with wrongly placed view, with wrongly placed development of the path, will break through ignorance, bring forth true knowledge, or realize Nibbāna— that is not possible. Why is that? Because, monks, the view is wrongly placed. “Just as, monks, a spike of rice or a spike of barley, rightly placed, if stepped on by hand or foot, will pierce the hand or foot, or draw blood— that is possible. Why is that? Because, monks, the spike is rightly placed. Even so, monks, it is not possible that a monk with rightly placed view, will break ignorance, will produce knowledge, will realize Nibbāna through the cultivation of the path that is rightly directed – this is possible. For what reason? Because, monastics, the view is rightly directed. And how, monastics, does a monastic, with rightly directed view, with rightly directed cultivation of the path, break ignorance, produce knowledge, realize Nibbāna? Here, monastics, a monastic cultivates right view based on seclusion, based on dispassion, based on cessation, culminating in relinquishment… …cultivates right concentration based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. It is in this way, monastics, that a monastic, with rightly directed view, with rightly directed cultivation of the path, breaks ignorance, produces knowledge, realizes Nibbāna. The ninth. 10. The Discourse to Nandiya 10. At Sāvatthī. Then the wanderer Nandiya 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. Sitting to one side, the wanderer Nandiya said to the Blessed One: “How many qualities, good Gotama, when developed and often practiced, lead to Nibbāna, have Nibbāna as their destination, have Nibbāna as their culmination?” “These eight qualities, Nandiya, when developed and often practiced, lead to Nibbāna, have Nibbāna as their destination, have Nibbāna as their culmination. Which eight? Namely: right view… …right concentration. These eight qualities, Nandiya, when developed and often practiced, lead to Nibbāna, have Nibbāna as their destination, have Nibbāna as their culmination.” When this was said, the wanderer Nandiya said to the Blessed One: “Excellent, good Gotama! Excellent, good Gotama! …Let the good Gotama remember me as a lay follower, who has taken refuge from this day forth as long as life lasts.” The tenth. The Chapter on Ignorance, the first. Its summary: Ignorance and half, and Sāriputta and Brāhmaṇa. A brahmin; And Kimatthiya and two bhikkhus, Vibhanga, Sukanandiya. 2. The Abode Chapter 1. The First Abode Discourse 11. At Savatthi. "I wish, bhikkhus, to seclude myself for half a month. No one should approach me, except for one who brings almsfood."