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(13) 3. The Chapter on Kusinārā 1. The Discourse on Kusinārā 124. At one time the Blessed One was staying in Kusinārā, in the forest grove at Baliharaṇa. There the Blessed One addressed the bhikkhus, saying: “Bhikkhus!” “Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this: “Here, bhikkhus, a bhikkhu dwells dependent on a certain village or town. A householder or a householder’s son approaches him and invites him for a meal for the next day. If he wishes, bhikkhus, the bhikkhu accepts. Then, when that night has passed, in the morning, having dressed, taking his bowl and robe, he approaches the dwelling of that householder or householder’s son; having approached, he sits down on the seat prepared. Then that householder or householder’s son satisfies and serves him with choice hard and soft food with his own hands. “He thinks: ‘How good it is that this householder or householder’s son satisfies and serves me with choice hard and soft food with his own hands!’ And he thinks: ‘Oh, if only this householder or householder’s son would satisfy and serve me again in the future with such choice hard and soft food with his own hands!’ He partakes of that alms-food, greedy, infatuated, absorbed, not seeing the danger, not having the wisdom of escape. There he thinks thoughts of sensual desire, he thinks thoughts of ill-will, he thinks thoughts of harm. I declare, bhikkhus, that a gift given to such a bhikkhu is not of great fruit. For what reason? Because, bhikkhus, that bhikkhu dwells heedlessly. “Here again, bhikkhus, a bhikkhu dwells dependent on a certain village or town. A householder or a householder’s son approaches him and invites him for a meal for the next day. If he wishes, bhikkhus, the bhikkhu accepts. He goes. Then, when that night has passed, in the morning, having dressed, taking his bowl and robe, he approaches the dwelling of that householder or householder's son; having approached, he sits down on the seat prepared. Then that householder or householder's son personally satisfies and fully nourishes him with excellent hard and soft food. It does not occur to him: 'It is good that this householder or householder's son personally satisfies and fully nourishes me with excellent hard and soft food.' Nor does it occur to him: 'Oh, may this householder or householder's son also in the future personally satisfy and fully nourish me with such excellent hard and soft food!' He partakes of that alms-food without greed, without infatuation, without attachment, seeing the danger, with wisdom of escape. Therein he also contemplates the thought of renunciation, he also contemplates the thought of non-ill-will, he also contemplates the thought of non-harming. To such a monk, I say, monks, the gift is of great fruit. For what reason? Because, monks, that monk dwells heedfully. First. 2. The Discourse on Quarrelling Monks, in whatever direction monks dwell quarrelling, disputing, at odds, stabbing each other with verbal spears, it is not pleasant for me, monks, even to think of that direction, much less to go there! I come to this conclusion: 'Surely those venerable ones have abandoned three qualities, they have cultivated three qualities. Which three qualities have they abandoned? The thought of renunciation, the thought of non-ill-will, the thought of non-harming – these three qualities they have abandoned. Which three qualities have they cultivated? The thought of sensual desire, the thought of ill-will, the thought of harming – these three qualities they have cultivated.' Monks, in whatever direction monks dwell quarrelling, disputing, at odds, stabbing each other with verbal spears, to even think of that direction, monks, is not agreeable to me, much less to go there! I come to this conclusion: 'Surely, those venerable ones have abandoned these three qualities, and have cultivated these three qualities abundantly.'" "But in that direction, monks, where monks dwell in harmony, delighting in each other, not disputing, mingled like milk and water, regarding each other with loving eyes, to go to that direction, monks, is agreeable to me, much less to think of it! I come to this conclusion: 'Surely, those venerable ones have abandoned three qualities, and have cultivated three qualities abundantly. Which three qualities have they abandoned? Sensual thought, ill-will thought, and harmful thought – these three qualities have they abandoned. Which three qualities have they cultivated abundantly? Renunciation thought, non-ill-will thought, and non-harmful thought – these three qualities have they cultivated abundantly.' In that direction, monks, where monks dwell in harmony, delighting in each other, not disputing, mingled like milk and water, regarding each other with loving eyes, to go to that direction, monks, is agreeable to me, much less to think of it! I come to this conclusion: 'Surely, those venerable ones have abandoned these three qualities, and have cultivated these three qualities abundantly.'" The Second. 3. The Discourse at Gotamaka Shrine 126. At one time the Blessed One was dwelling in Vesālī, at the Gotamaka Shrine. There the Blessed One addressed the monks, "Monks!" "Venerable sir," those monks replied to the Blessed One. The Blessed One said this: "I teach the Dhamma, monks, with direct knowledge, not without direct knowledge. I teach the Dhamma, monks, with a basis, not without a basis. I teach the Dhamma, monks, with a marvel, not without a marvel. For me, monks, who teach the Dhamma with direct knowledge, not without direct knowledge, who teach the Dhamma with a basis, not without a basis, who teach the Dhamma with a marvel, not without a marvel, admonition is to be given, instruction is to be given. It is enough And you, monks, should be content, should be pleased, should be joyful – ‘The Blessed One is fully enlightened, the Dhamma is well-proclaimed, the Sangha is well-practiced.’ This the Blessed One said. Delighted, those monks rejoiced in the Blessed One’s words. And as this explanation was being spoken, the thousandfold world system trembled. The Third. 4. The Bharaṇḍu Kālāma Sutta 127. At one time the Blessed One, while wandering in the Kosala country, arrived at Kapilavatthu. Then Mahānāma the Sakyan heard, “Indeed, the Blessed One has arrived at Kapilavatthu.” Then Mahānāma the Sakyan approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side. To Mahānāma the Sakyan, standing to one side, the Blessed One said this: “Go, Mahānāma, find such a lodging in Kapilavatthu where we might stay for one night today.” “Yes, venerable sir,” Mahānāma the Sakyan replied to the Blessed One, and entering Kapilavatthu, he searched throughout Kapilavatthu, but did not find such a lodging in Kapilavatthu where the Blessed One might stay for one night today. Then Mahānāma the Sakyan approached the Blessed One; having approached, he said to the Blessed One: “Venerable sir, there is no such lodging in Kapilavatthu where the Blessed One might stay for one night today. Venerable sir, this Bharaṇḍu Kālāma is a former fellow ascetic of the Blessed One. Let the Blessed One stay for one night today in his hermitage.” “Go, Mahānāma, prepare a mat.” “Yes, venerable sir,” Mahānāma the Sakyan replied to the Blessed One, and approaching the hermitage of Bharaṇḍu Kālāma; having approached and prepared a mat, and placed water for washing the feet, he approached the Blessed One; having approached, he said to the Blessed One: “Venerable sir, the mat is spread, the water water is placed for washing the feet. Now, venerable sir, let the Blessed One do as he sees fit. Then the Blessed One approached the hermitage of Bharaṇḍu Kālāma; having approached, he sat down on the prepared seat. Having sat down, the Blessed One washed his feet. Then it occurred to Mahānāma the Sakyan: "It is not the right time today to attend upon the Blessed One. The Blessed One is tired. Tomorrow I shall attend upon the Blessed One." Having saluted the Blessed One and circumambulated him clockwise, he departed. Then Mahānāma the Sakyan, when that night had passed, approached the Blessed One; having approached, he sat down to one side. To Mahānāma the Sakyan, as he sat to one side, the Blessed One said this: "There are, Mahānāma, these three teachers existing in the world. Which three? Here, Mahānāma, some teacher proclaims the full understanding of sensual pleasures; but does not proclaim the full understanding of forms, nor does he proclaim the full understanding of feelings. But here, Mahānāma, some teacher proclaims the full understanding of sensual pleasures, proclaims the full understanding of forms; but does not proclaim the full understanding of feelings. But here, Mahānāma, some teacher proclaims the full understanding of sensual pleasures, proclaims the full understanding of forms, proclaims the full understanding of feelings. These, Mahānāma, are the three teachers existing in the world. Is the culmination of these three teachers one, Mahānāma, or are their culminations separate?" When this was said, Bharaṇḍu Kālāma said to Mahānāma the Sakyan: "Say 'one', Mahānāma." When this was said, the Blessed One said to Mahānāma the Sakyan: "Say 'separate', Mahānāma." A second time Bharaṇḍu Kālāma said to Mahānāma the Sakyan: "Say 'one', Mahānāma." A second time the Blessed One said to Mahānāma the Sakyan: "Say 'separate', Mahānāma." A third time Bharaṇṇḍu Kālāma said to Mahānāma the Sakyan: "Say 'one', Mahānāma." A third And indeed the Blessed One said this to Mahānāma the Sakyan: "Say 'different', Mahānāma." Then it occurred to Bharaṇḍu Kālāma: "In the presence of the powerful Mahānāma the Sakyan, I have been thrice disparaged by the recluse Gotama. What if I were to depart from Kapilavatthu?" Then Bharaṇḍu Kālāma departed from Kapilavatthu. Having departed from Kapilavatthu, he remained departed and did not return again. The Fourth. 5.