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Therefore, the wise one, with mindfulness established here, Not indulging in sensual pleasures and evil, Even with difficulty, should abandon sensual pleasures. That person is called one who goes against the stream. Whoever has abandoned the five defilements, A fully accomplished trainee, not liable to decline, Having attained mastery of mind, with faculties composed, That person is indeed called one with a steady self. For whom the higher and lower states, Are dispelled, gone, and no longer exist, That sage, whose holy life is lived, Is called one who has reached the end of the world, who has gone to the other shore. The Fifth. 6. The Discourse on the Little-Learned "There are, bhikkhus, these four types of individuals existing, found in the world. Which four? The little-learned, not endowed with learning; the little-learned, endowed with learning; the much-learned, not endowed with learning; the much-learned, endowed with learning. And how, bhikkhus, is an individual little-learned, not endowed with learning? Here, bhikkhus, for a certain individual, the learning is little—discourses, mixed prose and verse, expositions, verses, inspired utterances, 'thus-saids,' birth stories, amazing phenomena, question-and-answer discourses. He, understanding not the meaning of that little learning, understanding not the Dhamma, does not practice in accordance with the Dhamma. Thus, bhikkhus, is an individual little-learned, not endowed with learning. "And how, bhikkhus, is an individual little-learned, endowed with learning? Here, bhikkhus, for a certain individual, the learning is little—discourses, mixed prose and verse, expositions, verses, inspired utterances, 'thus-saids,' birth stories, amazing phenomena, question-and-answer discourses. He, understanding the meaning of that little learning, understanding the Dhamma, practices in accordance with the Dhamma. Thus, bhikkhus, is an individual little-learned, endowed with learning. "And how, bhikkhus, is an individual much-learned, not endowed? Here, monks, a certain person has heard much— discourses, mixed prose and verse, expositions, verses, inspired utterances, 'as it was said' sayings, birth stories, wonderful phenomena, questions and answers. But understanding not the meaning of that much heard, understanding not the Dhamma, he practices not in accordance with the Dhamma. Thus, monks, a person is learned, but not endowed with learning. And how, monks, is a person learned, endowed with learning? Here, monks, a certain person has heard much— discourses, mixed prose and verse, expositions, verses, inspired utterances, 'as it was said' sayings, birth stories, wonderful phenomena, questions and answers. Understanding the meaning of that much heard, understanding the Dhamma, he practices in accordance with the Dhamma. Thus, monks, a person is learned, endowed with learning. These, monks, are the four persons existing, found in the world. If he is of little learning, and not composed in virtues; They blame him on both counts, for virtue and for learning. If he is of little learning, and well composed in virtues; They praise him for virtue, his learning succeeds. If he is of much learning, and not composed in virtues; They blame him for virtue, his learning does not succeed. If he is of much learning, and well composed in virtues; They praise him on both counts, for virtue and for learning. A learned one, a Dhamma-holder, wise, a disciple of the Buddha; Like gold of Jambunada, who can blame him? Even devas praise him, he is praised even by Brahmā. 7. The Discourse on Adornment 7. These four, monks, are accomplished, disciplined, confident, learned, Dhamma-holders, practicing in accordance with the Dhamma, they adorn the Sangha. Which four? A monk, monks, accomplished, disciplined, confident, learned, Dhamma-holder, practicing in accordance with the Dhamma, adorns the Sangha. A nun, monks, accomplished, disciplined, confident, learned, Dhamma-holder, who practices according to the Dhamma, adorns the Saṅgha. A lay follower, monks, who is skilled, disciplined, confident, learned, a holder of the Dhamma, and practices according to the Dhamma, adorns the Saṅgha. A laywoman follower, monks, who is skilled, disciplined, confident, learned, a holder of the Dhamma, and practices according to the Dhamma, adorns the Saṅgha. These four, monks, who are skilled, disciplined, confident, learned, holders of the Dhamma, and practice according to the Dhamma, adorn the Saṅgha. Whoever is skilled and confident, learned and a holder of the Dhamma; who practices according to the Dhamma, such a one is called an adornment of the Saṅgha. A monk endowed with virtue, and a nun who is learned; a lay follower who has faith, and a laywoman follower who has faith; these indeed adorn the Saṅgha, these are indeed adornments of the Saṅgha. The seventh. 8. On Confidence 8. There are these four confidences, monks, with which the Tathāgata is endowed, and by which he claims the foremost state, roars his lion's roar in assemblies, and sets rolling the wheel of Brahmā. Which four? 'While I claim to be fully enlightened, these things are not fully enlightened by me'— that a recluse or brahmin, or a deity or Māra or Brahmā, or anyone in the world, would rightly reproach me for this— such an occasion, monks, I do not perceive. Not perceiving this occasion, monks, I dwell having attained security, having attained fearlessness, having attained confidence. 'While I claim to be one whose taints are destroyed, these taints are not destroyed by me'— that a recluse or brahmin, or a deity or Māra or Brahmā, or anyone in the world, would rightly reproach me for this— such an occasion, monks, I do not perceive. Not perceiving this occasion, monks, I dwell having attained security, having attained fearlessness, having attained confidence. Those obstructive things declared, when practiced, are not sufficient to obstruct. Therein, a recluse or a brahmin, or a deva, or Māra, or Brahmā, or anyone in the world, would not rightly challenge me with a valid reason. This sign, bhikkhus, I do not perceive. Not perceiving this sign, bhikkhus, I dwell having attained security, having attained fearlessness, having attained self-confidence. The Dhamma taught for that purpose does not lead to the complete destruction of suffering for one who practices it. Therein, a recluse or a brahmin, or a deva, or Māra, or Brahmā, or anyone in the world, would not rightly challenge me with a valid reason. This sign, bhikkhus, I do not perceive. Not perceiving this sign, bhikkhus, I dwell having attained security, having attained fearlessness, having attained self-confidence. These, bhikkhus, are the four kinds of self-confidence of the Tathāgata, with which self-confidence endowed, the Tathāgata claims the foremost state, roars his lion's roar in assemblies, and sets rolling the unsurpassed Wheel of Dhamma. Whatever diverse paths of argument exist, On which recluses and brahmins rely; Reaching the Tathāgata, they do not stand, Who is confident, transcending paths of argument. He who, having mastered the Dhamma-wheel, is perfected, And set it rolling, compassionate to all beings; Such a one, the best of gods and humans, Beings worship, the one gone to the far shore of existence. The eighth. 9. The Discourse on the Arising of Craving 9. These four, bhikkhus, are the origins of craving, where craving arises for a bhikkhu as it arises. Which four? Craving arises for a bhikkhu, bhikkhus, because of robes; Craving arises for a bhikkhu, bhikkhus, because of almsfood; Craving arises for a bhikkhu, bhikkhus, because of lodging; Craving arises for a bhikkhu, bhikkhus, because of existence or non-existence. arises. These, bhikkhus, are the four origins of craving, where craving, when arising for a bhikkhu, arises. A person with craving as a second, wandering for a long time; Does not transcend transmigration, being in this state or another. Having thus known the danger, craving as the origin of suffering; A bhikkhu, free from craving, unattached, mindful, should wander. 10. The Discourse on Yokes 10. There are, bhikkhus, these four yokes. Which four? The yoke of sensual desire, the yoke of becoming, the yoke of views, the yoke of ignorance. And what, bhikkhus, is the yoke of sensual desire? Here, bhikkhus, some person does not understand as it really is the origin, the disappearance, the gratification, the danger, and the escape from sensual pleasures. For him, not understanding as it really is the origin, the disappearance, the gratification, the danger, and the escape from sensual pleasures, the sensual passion, the delight in sensual pleasures, the affection for sensual pleasures, the infatuation with sensual pleasures, the thirst for sensual pleasures, the fever for sensual pleasures, the clinging to sensual pleasures, the craving for sensual pleasures, that lies latent in sensual pleasures. This, bhikkhus, is called the yoke of sensual desire. Thus, the yoke of sensual desire. And how, bhikkhus, is the yoke of becoming? Here, bhikkhus, some person does not understand as it really is the origin, the disappearance, the gratification, the danger, and the escape from becoming. For him, not understanding as it really is the origin, the disappearance, the gratification, the danger, and the escape from becoming, the passion for becoming, the delight in becoming, the affection for becoming, the infatuation with becoming, the thirst for becoming, the fever for becoming, the clinging to becoming, the craving for becoming, that lies latent in becoming. This, bhikkhus, is called the yoke of becoming. Thus, the yoke of sensual desire, the yoke of becoming. And how, bhikkhus, is the yoke of views? Here, bhikkhus, some person does not understand as it really is the origin, the disappearance, the gratification, the danger, and the escape from views. For him, not understanding as it really is the origin, the disappearance,