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This, monks, is called right practice. Monks, I praise the right practice of a layperson or a monastic. Monks, a layperson or a monastic who is rightly practicing, because of their right practice, does attain the method, the Dhamma, the wholesome." The fourth. 5. The First Discourse on the Bad Person 25. At Sāvatthī. "Monks, I will teach you the bad person and the good person. Listen to that. And what, monks, is the bad person? Here, monks, someone has wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration— this, monks, is called the bad person." "And what, monks, is the good person? Here, monks, someone has right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration— this, monks, is called the good person." The fifth. 6. The Second Bad Person The Sutta on the Inferior 26. At Sāvatthī. "Monks, I will teach you the inferior person, and one more inferior than the inferior. And, monks, I will teach you the superior person, and one more superior than the superior. Listen to that. And what, monks, is the inferior person? Here, monks, someone holds wrong view... ...wrong concentration – this, monks, is called the inferior person." "And what, monks, is one more inferior than the inferior person? Here, monks, someone holds wrong view... ...wrong concentration, wrong knowledge, wrong liberation – this, monks, is called one more inferior than the inferior person." "And what, monks, is the superior person? Here, monks, someone holds right view... ...right concentration – this, monks, is called the superior person." "And what, monks, is one more superior than the superior person? Here, monks, someone holds right view... ...right concentration, right knowledge, right liberation – this, monks, is called one more superior than the superior person." The Sixth. 7. The Sutta on the Jar 27. At Sāvatthī. "Just as, monks, a jar without a stand is easy to overturn, but with a stand is difficult to overturn; even so, monks, the mind without a stand is easy to overturn, but with a stand is difficult to overturn. And what, monks, is the stand for the mind? It is this Noble Eightfold Path, that is – right view... ...right concentration. This is the stand for the mind. Just as, monks, a jar without a stand is easy to overturn, but with a stand is difficult to overturn; even so, monks, the mind without a stand is easy to overturn, but with a stand is difficult to overturn." The Seventh. 8. The Sutta on Concentration 28. At Sāvatthī. "Monks, I will teach you the noble right concentration with its supports and requisites. Listen to that. And what, monks, is the noble right concentration with its supports and requisites? That is, This is – right view... right mindfulness, right concentration. Indeed, monks, that one-pointedness of mind which is with these seven factors, with its accessories – this, monks, is called noble right concentration, with its supports, it is said, with its requisites, it is said. The Eighth. 9. The Discourse on Feelings 29. Occasion at Savatthi. "These three, monks, are feelings. Which three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling – these, monks, are the three feelings. For the full comprehension of these three feelings, monks, the Noble Eightfold Path is to be developed. Which is the Noble Eightfold Path? Namely – right view... right concentration. For the full comprehension of these three feelings, monks, the Noble Eightfold Path is to be developed." The Ninth. 10. The Discourse to Uttiya 30. Occasion at Savatthi. Then indeed, Venerable Uttiya approached the Blessed One... Seated to one side, Venerable Uttiya said this to the Blessed One – "Here, venerable sir, as I was in seclusion, withdrawn, such a thought arose in my mind – 'Five strands of sensual pleasure have been spoken of by the Blessed One. Which five strands of sensual pleasure have been spoken of by the Blessed One?'" "Good, good, Uttiya! These five, Uttiya, are the strands of sensual pleasure spoken of by me. Which five? Forms cognizable by the eye: desirable, agreeable, charming, endearing, associated with sensual desire, arousing passion; sounds cognizable by the ear... odors cognizable by the nose... tastes cognizable by the tongue... tangibles cognizable by the body: desirable, agreeable, charming, endearing, associated with sensual desire, arousing passion – these, Uttiya, are the five strands of sensual pleasure spoken of by me. For the abandoning of these five strands of sensual pleasure, Uttiya, the Noble Eightfold Path is to be developed. Which is the Noble Eightfold Path? Namely – right view... right concentration. For the abandoning of these five strands of sensual pleasure, Uttiya, this Noble Eightfold Path is to be developed. should be made known." The tenth. The Chapter on Wrongness, the third. Its summary – Wrongness, unwholesome states, and two practices; By the bad person, two jars, concentration, and the highest feeling. 4. The Chapter on Practice 1. The First Discourse on Practice 31. At Sāvatthī. "Monks, I will teach you wrong practice and right practice. Listen to that. And what, monks, is wrong practice? That is – wrong view… and so on… wrong concentration. This, monks, is called wrong practice. And what, monks, is right practice? That is – right view… and so on… right concentration. This, monks, is called right practice." The first. 2. The Second Discourse on Practice 32. At Sāvatthī. "Monks, I will teach you the one practicing wrongly and the one practicing rightly. Listen to that. And who, monks, is the one practicing wrongly? Here, monks, someone has wrong view… and so on… wrong concentration – this, monks, is called the one practicing wrongly. And who, monks, is the one practicing rightly? Here, monks, someone has right view… and so on… right concentration – this, monks, is called the one practicing rightly." The second. 3. The Discourse on Missing 33. At Sāvatthī. "Monks, for whomever the Noble Eightfold Path is missed, for them the Noble Eightfold Path leading rightly to the destruction of suffering is missed. Monks, for whomever the Noble Eightfold Path is undertaken, for them the Noble Eightfold Path leading rightly to the destruction of suffering is undertaken. And what, monks, is the Noble Eightfold Path? That is – right view… and so on… right concentration. Monks, for whomever this Noble Eightfold Path is missed, for them the Noble Eightfold Path leading rightly to the destruction of suffering is missed. Monks, for whomever this Noble Eightfold Path is undertaken, for them the Noble Eightfold Path... rightly leading to the destruction of suffering.” The Third. 4. The Discourse on Going to the Far Shore 34. At Sāvatthī. “These eight things, monks, when developed and frequently practiced, lead from this shore to the far shore. Which eight? That is – right view… and so on… right concentration. These eight things, monks, when developed and frequently practiced, lead from this shore to the far shore.” This the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this – “Few among humans are those, who go to the far shore; But this other populace, runs along this very shore. “But those who rightly follow the Dhamma, well-proclaimed; Those people will reach the far shore, the realm of death, so hard to cross. “Having abandoned the dark Dhamma, let the wise one cultivate the bright; From home to homelessness having come, in seclusion where delight is far. “There let him seek delight, having abandoned sensual pleasures, owning nothing; Let the wise one cleanse himself, from mental defilements. “Those whose minds are well-developed, in the factors of awakening; Who delight in letting go of grasping, without clinging; With defilements destroyed, luminous, they are fully unbound in the world.” The Fourth; 5. The First Discourse on Asceticism 35. At Sāvatthī. “Monks, I will teach you asceticism and the fruits of asceticism. Listen to that. And what, monks, is asceticism? It is this Noble Eightfold Path, that is – right view… and so on… right concentration. This, monks, is called asceticism. And what, monks, are the fruits of asceticism? The fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arahantship – these, monks, are called the fruits of asceticism.” The Fifth. 6. The Second Discourse on Asceticism 36. At Sāvatthī. “Monks, I will teach you asceticism and the goal of asceticism. Listen to that. And what, monks, is asceticism? It is this Noble Eightfold Path, that is – right view… and so on… right concentration. This, monks, is called asceticism. And what, Monks, what is the aim of recluseship? Monks, the destruction of lust, the destruction of hatred, the destruction of delusion – this is called, monks, the aim of recluseship. Sixth. 7. The First Discourse on the Holy Life 37. Occasion at Sāvatthī. Monks, I will teach you the holy life and the fruits of the holy life. Listen to that. And what, monks, is the holy life? It is this Noble Eightfold Path, that is – right view... right concentration. This is called, monks, the holy life. And what, monks, are the fruits of the holy life? The fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arahantship – these are called, monks, the fruits of the holy life. Seventh. 8. The Second Discourse on the Holy Life 38. Occasion at Sāvatthī. Monks, I will teach you the holy life and the aim of the holy life. Listen to that. And what, monks, is the holy life? It is this Noble Eightfold Path, that is – right view... right concentration. This is called, monks, the holy life. And what, monks, is the aim of the holy life? Monks, the destruction of lust, the destruction of hatred, the destruction of delusion – this is called, monks, the aim of the holy life. Eighth.