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engages in misconduct by mind. Having engaged in misconduct by body, having engaged in misconduct by speech, having engaged in misconduct by mind, upon the breakup of the body, after death, he reappears in a state of deprivation, a bad destination, a downfall, hell. An uninstructed ordinary person, bhikkhus, intoxicated by the conceit of health… An uninstructed ordinary person, bhikkhus, intoxicated by the conceit of life, engages in misconduct by body, engages in misconduct by speech, engages in misconduct by mind. Having engaged in misconduct by body, having engaged in misconduct by speech, having engaged in misconduct by mind, upon the breakup of the body, after death, he reappears in a state of deprivation, a bad destination, a downfall, hell. A bhikkhu, bhikkhus, intoxicated by the conceit of youth, renounces the training and reverts to a lower state. A bhikkhu, bhikkhus, intoxicated by the conceit of health… A bhikkhu, bhikkhus, intoxicated by the conceit of life, renounces the training and reverts to a lower state. thus. “Subject to sickness, subject to old age, And subject to death; As they are subject to these, Ordinary people are disgusted. “If I were to be disgusted by them, By beings of such a nature; It would not be fitting for me, Living in such a way. “So I, living in such a way, Having known the unconditioned Dhamma; Whatever intoxications there are, In health, in youth, and in life. “I have overcome all intoxications, Having seen safety in renunciation; For me, there arose zeal, As I beheld Nibbāna. “I am not capable now, Of indulging in sensual pleasures; I shall be unwavering, Devoted to the holy life.” The ninth. 10. The Discourse on Sovereignty 40. “There are these three sovereignties, monks. Which three? Self-sovereignty, world-sovereignty, Dhamma-sovereignty. And what, monks, is self-sovereignty? Here, monks, a monk gone to the wilderness, or to the root of a tree, or to an empty dwelling, thus reflects: ‘Indeed, I did not go forth from home to homelessness for the sake of robes. Nor for almsfood, nor for lodging, nor for this or that existence, did I go forth from home to homelessness. But rather, I am afflicted by birth, old age, death, sorrows, lamentations, pains, griefs, and despairs; afflicted by suffering, overwhelmed by suffering. Perhaps an end to this entire mass of suffering might be discerned.’ And if I, having abandoned such sensual pleasures, went forth from home to homelessness, were to seek such sensual pleasures, or even worse ones, that would not be fitting for me.’ So he reflects: ‘My energy will be aroused and unflagging, my mindfulness established and unconfused, my body tranquil and unagitated, my mind concentrated and one-pointed.’ He, making himself the sovereign, abandons unwholesome states, develops wholesome states. He knows, he abandons the blameworthy, he develops the blameless, he keeps himself pure. This, monks, is called self-mastery. And what, monks, is world-mastery? Here, monks, a monk gone to the forest, or to the root of a tree, or to an empty dwelling, thus reflects: ‘I did not go forth from home to homelessness for the sake of robes. Nor for almsfood, nor for lodging, nor for existence or non-existence, did I go forth from home to homelessness. But I am afflicted by birth, by old age, by death, by sorrows, by lamentations, by pains, by griefs, by despairs; afflicted by suffering, overwhelmed by suffering. Oh, that an end to this entire mass of suffering might be discerned!’ If I, having thus gone forth, were to entertain thoughts of sensual desire, or thoughts of ill-will, or thoughts of harm, this world-dwelling is indeed vast. In this vast world-dwelling, there are ascetics and brahmins who are powerful, with divine eyes, who know the minds of others. They see from afar, they are not seen when near, they know minds with their minds. They too might know me thus: ‘See, sirs, this young man of good family, who, having gone forth from home to homelessness out of faith, dwells entangled in evil, unwholesome states.’ And there are deities who are powerful, with divine eyes, who know the minds of others. They see from afar, they are not seen when near, they know minds with their minds. They too might know me thus: ‘See, sirs, this young man of good family, who, having gone forth from home to homelessness out of faith, dwells entangled in evil, unwholesome states.’ He thus reflects: ‘My energy will be aroused, not slack; my mindfulness will be established, not forgotten; my body will be tranquil, not agitated; my mind will be concentrated, one-pointed.’ So, making the world his master, he abandons the unwholesome, he develops the wholesome. he abandons what is blameworthy, he develops what is blameless, he keeps himself pure. This is called, bhikkhus, the sovereignty of the world. ‘‘And what, bhikkhus, is the sovereignty of the Dhamma? Here, bhikkhus, a bhikkhu gone to the forest, or to the root of a tree, or to an empty dwelling, thus reflects: ‘Surely I did not go forth from home to homelessness for the sake of robes. Nor for almsfood, nor for lodging, nor for the sake of this or that existence did I go forth from home to homelessness. But rather, I am overcome by birth, old age, death, sorrows, lamentations, pains, displeasures, and despair; overcome by suffering, steeped in suffering. Perhaps an end to this entire mass of suffering might be discerned.’ ‘Well-proclaimed by the Blessed One is the Dhamma, visible here and now, timeless, inviting one to come and see, leading inwards, to be known individually by the wise.’ ‘And my companions in the holy life live knowing and seeing. If I, having gone forth in such a well-proclaimed Dhamma and Discipline, were to live lazily and heedlessly, that would not be fitting for me.’ So he thus reflects: ‘My energy will be aroused and unflagging, mindfulness will be established and unconfused, my body will be tranquil and unagitated, my mind will be concentrated and unified.’ So, making the Dhamma itself his sovereign, he abandons what is unwholesome, he develops what is wholesome, he abandons what is blameworthy, he develops what is blameless, he keeps himself pure. This is called, bhikkhus, the sovereignty of the Dhamma. These, bhikkhus, are the three sovereignties.’’ ‘‘There is no secret place in the world, for one who performs evil deeds; Your self, O man, knows, whether it be true or false. ‘‘Indeed, O good sir, you despise your own self; You who conceal from yourself the evil that is within you. ‘‘Gods and Tathāgatas see, the fool in the world behaving wrongly; Therefore, one should be self-sovereign, and world-sovereign, and discerning. Meditator. "Supreme in Dhamma and practicing in accordance with Dhamma, That sage whose effort is truth does not decline; Having forcibly overcome Māra, having conquered the Ender, And he who, diligent, realized the destruction of birth; Such a one is a knower of the world, wise, A sage unattached to all phenomena." The tenth. The Chapter on Divine Messengers, the fourth. Its summary: Brahma, Ananda, Sariputta, the cause, and Hatthaka; Two messengers, and kings, and with Sukhumala's supremacy.