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9. The First Discourse on the Pure Life 39. Occasion at Sāvatthī. Monks, I will teach you the pure life and the fruits of the pure life. Listen to that. And what, monks, is the pure life? It is this Noble Eightfold Path, that is – right view... right concentration. This is called, monks, the pure life. And what, monks, are the fruits of the pure 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 pure life. Ninth. 10. The Second Discourse on the Pure Life 40. Occasion at Sāvatthī. Monks, I will teach you the pure life and the aim of the pure life. Listen to that. And what, monks, is the pu the holy life? This is the Noble Eightfold Path, namely – right view…and so on…right concentration. This is called, monks, the holy life. And what, monks, is the purpose of the holy life? Indeed, monks, the destruction of lust, the destruction of hatred, the destruction of delusion – this is called, monks, the purpose of the holy life. The Tenth. The Chapter on Practice, the Fourth. Its Summary – Practice and one who practices, and missed, and gone to the far shore; And two are spoken of as common, two others as divine; Two are spoken of as the holy life, by that the chapter is proclaimed. 5. The Chapter on Other Sectarians (Repeated Section) 1. Discourse on Dispassion for Lust 41. At Sāvatthī. "If, monks, other sectarian wanderers should ask you thus – 'For what purpose, friends, is the holy life lived in the ascetic Gotama's teaching?' When thus asked, monks, you should answer those other sectarian wanderers thus – 'Indeed, friends, the holy life is lived in the Blessed One's teaching for the sake of dispassion for lust.' But if, monks, other sectarian wanderers should ask you thus – 'Is there, friends, a path, is there a practice for dispassion for lust?' When thus asked, monks, you should answer those other sectarian wanderers thus – 'Indeed, friends, there is a path, there is a practice for dispassion for lust.' And what, monks, is that path, what is that practice for dispassion for lust? This is the Noble Eightfold Path, namely – right view…and so on…right concentration. This, monks, is the path, this is the practice for dispassion for lust. When thus asked, monks, you should answer those other sectarian wanderers thus." The First. 2-7. The Six Discourses beginning with the Abandonment of Fetters 42-47. "If, monks, other sectarian wanderers should ask you thus – 'For what purpose, friends, is the holy life lived in the ascetic Gotama's teaching?' When thus asked, monks, you should answer those other sectarian to wanderers, you should declare thus: 'For the abandoning of fetters, friends, the holy life is lived in the Blessed One.' 'For the uprooting of underlying tendencies, friends, the holy life is lived in the Blessed One.' 'For the full understanding of the long journey, friends, the holy life is lived in the Blessed One.' 'For the destruction of the taints, friends, the holy life is lived in the Blessed One.' 'For the realization of the fruit of knowledge and liberation, friends, the holy life is lived in the Blessed One.' 'For knowledge and vision, friends, the holy life is lived in the Blessed One.' The seventh. 8. The Discourse on Nibbāna Without Clinging 48. Occasion at Sāvatthī. "Monks, if other sect wanderers should ask you thus: 'For what purpose, friends, is the holy life lived in the ascetic Gotama?' When thus asked, monks, you should declare to those other sect wanderers thus: 'For Nibbāna without clinging, friends, the holy life is lived in the Blessed One.' But if, monks, other sect wanderers should ask you thus: 'Is there, friends, a path, is there a practice for Nibbāna without clinging?' When thus asked, monks, you should declare to those other sect wanderers thus: 'There is, friends, a path, there is a practice for Nibbāna without clinging.' And what, monks, is the path, what is the practice for Nibbāna without clinging? It is this Noble Eightfold Path, that is – right view... right concentration. This, monks, is the path, this is the practice for Nibbāna without clinging. When thus asked, monks, you should declare to those other sect wanderers thus." The eighth. The Fifth Chapter on Other Sects (Repetition Section). Its Summary – Dispassion, fetters, underlying tendencies, the long journey, taints, destruction; knowledge and liberation, and knowledge; for non-clinging, the eighth. 6. The Chapter on the Sun (Repetition Section) 1. The Discourse on Good Friendship At Sāvatthī. "Monks, for the sun's rising, this is the forerunner, this is the prior sign, that is, the dawn's breaking; even so, monks, for a monk, for the arising of the Noble Eightfold Path, this is the forerunner, this is the prior sign, that is, good friendship. For a monk with good friends, monks, this is to be expected: he will develop the Noble Eightfold Path, he will make much of the Noble Eightfold Path. And how, monks, does a monk with good friends develop the Noble Eightfold Path, make much of the Noble Eightfold Path? Here, monks, a monk develops right view based on seclusion, based on dispassion, based on cessation, culminating in relinquishment... ...he develops right concentration based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. Thus, monks, does a monk with good friends develop the Noble Eightfold Path, make much of the Noble Eightfold Path." The First. 2-6. The Quintet of Discourses beginning with Accomplishment in Virtue "Monks, for the sun's rising, this is the forerunner, this is the prior sign, that is, the dawn's breaking; even so, monks, for a monk, for the arising of the Noble Eightfold Path, this is the forerunner, this is the prior sign, that is, accomplishment in virtue. For a monk accomplished in virtue, monks, this is to be expected... ...that is, accomplishment in desire... ...that is, accomplishment in self... ...that is, accomplishment in view... ...that is, accomplishment in heedfulness. The Sixth. 7. The Discourse on Accomplishment in Wise Attention "Monks, for the sun's rising, this is the forerunner, this is the prior sign, that is, the dawn's breaking; even so, monks, for a monk, for the arising of the Noble Eightfold Path, this is the forerunner, this is the prior sign, that is, accomplishment in wise attention. For one accomplished in wise attention, this... Monks, it is to be expected of a monk who is endowed with proper attention that he will develop the Noble Eightfold Path, that he will cultivate the Noble Eightfold Path. And how, monks, does a monk who is endowed with proper attention develop the Noble Eightfold Path, cultivate the Noble Eightfold Path? Here, monks, a monk develops right view based on seclusion, based on dispassion, based on cessation, culminating in relinquishment… …he develops right concentration based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. It is in this way, monks, that a monk who is endowed with proper attention develops the Noble Eightfold Path, cultivates the Noble Eightfold Path. The Seventh. 1. Discourse on Good Friendship 56. Monks, just as the dawn is the forerunner, the prior sign, of the rising of the sun; even so, monks, for the arising of the Noble Eightfold Path for a monk, good friendship is the forerunner, the prior sign. It is to be expected, monks, of a monk who has good friends that he will develop the Noble Eightfold Path, that he will cultivate the Noble Eightfold Path. And how, monks, does a monk who has good friends develop the Noble Eightfold Path, cultivate the Noble Eightfold Path? Here, monks, a monk develops right view culminating in the removal of lust, culminating in the removal of hatred, culminating in the removal of delusion… …he develops right concentration culminating in the removal of lust, culminating in the removal of hatred, culminating in the removal of delusion. It is in this way, monks, that a monk who has good friends develops the Noble Eightfold Path, cultivates the Noble Eightfold Path. The First. 2-6. A Group of Five Discourses on Moral Virtue, etc. 57-61. Monks, just as the dawn is the forerunner, the prior sign, of the rising of the sun; even so, monks, for a monk For the arising of the noble eight-factored path, this is the forerunner, this is the prior sign, namely – accomplishment in virtue… namely – accomplishment in desire… namely – accomplishment in self… namely – accomplishment in view… namely – accomplishment in heedfulness… The Sixth. 7. Discourse on Accomplishment in Wise Attention 62. "Namely – accomplishment in wise attention. For a monk, bhikkhus, who is accomplished in wise attention, this is to be expected – he will develop the noble eight-factored path, he will cultivate the noble eight-factored path. And how, bhikkhus, does a monk accomplished in wise attention develop the noble eight-factored path, cultivate the noble eight-factored path? Here, bhikkhus, a monk develops right view, culminating in the removal of passion, culminating in the removal of aversion, culminating in the removal of delusion… he develops right concentration, culminating in the removal of passion, culminating in the removal of aversion, culminating in the removal of delusion. It is in this way, bhikkhus, that a monk accomplished in wise attention develops the noble eight-factored path, cultivates the noble eight-factored path." The Seventh. The Sixth Chapter on Repetitions about the Sun. Its summary – Good friendship and virtue, and desire and accomplishment in self; and view and heedfulness, wise attention is the seventh. 7. The Chapter on Repetitions about One Quality 1. Discourse on Good Friendship 63. At Sāvatthī. "One quality, bhikkhus, is of great help for the arising of the noble eight-factored path. Which one quality? Namely – good friendship. For a monk, bhikkhus,