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the taintless liberation of mind, liberation through wisdom, abides therein.’ Then it occurs to him: ‘That venerable one, by the destruction of the taints, having realized for himself with direct knowledge in this very life the taintless liberation of mind, liberation through wisdom, will abide therein; what then of me?’ So, at a later time, relying on conceit, he abandons conceit. ‘This body, sister, born of conceit, relying on conceit, conceit is to be abandoned.’ Thus, what was said, was said in reference to this. “This body, sister, is born of sexual intercourse. And the breaking of the dam in sexual intercourse has been declared by the Blessed One.” Then that bhikkhunī, rising from her couch, arranging her upper robe over one shoulder, bowed her head at the feet of Venerable Ānanda, and said to Venerable Ānanda: “An offense, venerable sir, has overcome me, as a fool, as one deluded, as one unskillful, that I acted thus. May Venerable Ānanda, venerable sir, accept my offense as an offense, for future restraint.” “Indeed, sister, an offense has overcome you, as a fool, as one deluded, as one unskillful, that you acted thus. But since you, sister, seeing the offense as an offense, make amends according to the Dhamma, we accept it from you. For it is a growth, sister, in the discipline of the noble ones, that one who sees an offense as an offense, and makes amends according to the Dhamma, achieves future restraint.” The Ninth. 10. The Discourse on the Well-Gone One’s Discipline Whether, bhikkhus, the Well-Gone One abides in the world, or the discipline of the Well-Gone One, that is for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, for the benefit, for the happiness of devas and humans. What And who, monks, is the Well-gone? Here, monks, a Tathāgata arises in the world, A Worthy One, a Fully Self-awakened One, Endowed with knowledge and conduct, Well-gone, knower of the worlds, An unsurpassed leader of persons to be tamed, Teacher of gods and humans, The Awakened One, the Blessed One. This, monks, is the Well-gone. And what, monks, is the discipline of the Well-gone? He teaches the Dhamma, Beautiful in the beginning, Beautiful in the middle, Beautiful in the end, With meaning and with phrasing, He proclaims the entirely complete And purified holy life. This, monks, is the discipline of the Well-gone. Thus, monks, whether the Well-gone remains in the world, Or the discipline of the Well-gone, That is for the welfare of many people, For the happiness of many people, Out of compassion for the world, For the good, welfare, and happiness of gods and humans. These four things, monks, Lead to the confusion And disappearance of the true Dhamma. Which four? Here, monks, monks Learn a discourse incorrectly, With poorly arranged words and phrases. When the words and phrases, monks, are poorly arranged, The meaning too is hard to grasp. This, monks, is the first thing That leads to the confusion And disappearance of the true Dhamma. Furthermore, monks, monks Are difficult to admonish, Endowed with qualities that make them difficult to admonish, Impatient, not taking instruction respectfully. This, monks, is the second thing That leads to the confusion And disappearance of the true Dhamma. Furthermore, monks, those monks Who are learned, who have preserved the traditions, Who uphold the Dhamma, who uphold the Vinaya, who uphold the summaries, They do not diligently teach the discourse to others. When they pass away, the discourse becomes rootless, Without a refuge. This, monks, is the third thing That leads to the confusion And disappearance of the true Dhamma. Furthermore, monks, elder monks Become indulgent, Become slack, Foremost in backsliding, Having cast off the burden of seclusion, They do not arouse energy For the attainment of what has not been attained, For the realization of what has not been realized, For the direct experience of what has not been directly experienced. for action. The later generation follows their example. They too are given to much activity, they are slack, foremost in backsliding, having cast off the burden of seclusion, they do not arouse energy for the attainment of the unobtained, for the realization of the unrealized, for the direct experience of the unexperienced. This, monks, is the fourth condition that leads to the confusion and disappearance of the True Dhamma. These, monks, are the four conditions that lead to the confusion and disappearance of the True Dhamma.” “These four conditions, monks, lead to the stability, non-confusion, and non-disappearance of the True Dhamma. Which four? Here, monks, monks learn the discourses well, with well-arranged words and phrases. When the words and phrases are well-arranged, monks, the meaning is also well-understood. This, monks, is the first condition that leads to the stability, non-confusion, and non-disappearance of the True Dhamma. “Furthermore, monks, monks are amenable to admonition, endowed with qualities that make one amenable, patient, readily accepting instruction. This, monks, is the second condition that leads to the stability, non-confusion, and non-disappearance of the True Dhamma. “Furthermore, monks, those monks who are learned, who have preserved the tradition, who are guardians of the Dhamma, guardians of the Vinaya, guardians of the summaries, they diligently teach the discourses to others. After their passing, the discourses are not cut off at the root, they have a point of reference. This, monks, is the third condition that leads to the stability, non-confusion, and non-disappearance of the True Dhamma. “Furthermore, monks, the elder monks are not given to much activity, they are not slack, they have cast off the burden of backsliding, they are foremost in seclusion, they arouse energy for the attainment of the unobtained, for the realization of the unrealized, for the direct experience of the unexperienced. The later generation follows their example. They too are not given to much activity, they are not slack, they have cast off the burden of backsliding, Not having laid down the burden, foremost in seclusion, arouses energy for the attainment of the un-attained, for the comprehension of the un-comprehended, for the direct realization of the un-realized. This, O bhikkhus, is the fourth quality that conduces to the stability of the good Dhamma, to its non-confusion, to its non-disappearance. These indeed, O bhikkhus, are the four qualities that conduce to the stability of the good Dhamma, to its non-confusion, to its non-disappearance. The Tenth. The Chapter on Faculties, the First. Its summary: Faculties, faith, wisdom, mindfulness, the fifth is calculation; Aeon, sickness, decline, nun, and by the Fortunate One.