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nor by the acceptance of a view after pondering it, nor by the seeming competence of a speaker, nor because 'the ascetic is our teacher.' But when you yourselves, Bhaddiya, know – ‘These things are unwholesome, These things are blameworthy, These things are censured by the wise, These things, when fully undertaken and practiced, lead to harm and suffering, Then you, Bhaddiya, should abandon them.’ That which was said, was said with reference to this. ‘‘Come, you, Bhaddiya, do not go by hearsay, Nor by tradition, Nor by rumor, Nor by scripture, Nor by logical reasoning, Nor by inference, Nor by reflection on appearances, Nor by the acceptance of a view after pondering it, Nor by the seeming competence (of a speaker), Nor by the thought ‘The ascetic is our teacher.’ But when you, Bhaddiya, yourselves know – ‘These things are wholesome, These things are blameless, These things are praised by the wise, These things, when fully undertaken and practiced, lead to welfare and happiness,’ Then you, Bhaddiya, should enter upon and abide in them.’’ ‘‘What do you think, Bhaddiya, When non-greed arises within a person, Does it arise for their welfare or for their harm?’’ ‘‘For their welfare, sir.’’ ‘‘And this person, Bhaddiya, who is not greedy, Whose mind is not overcome or obsessed by greed, Does not kill living beings, Does not take what is not given, Does not go to another’s wife, Does not speak falsehood, Nor does he encourage others to do likewise, Which would be for his long-term welfare and happiness.’’ ‘‘So it is, sir.’’ ‘‘What do you think, Bhaddiya, When non-hatred arises within a person... When non-delusion arises within a person... When non-agitation arises within a person, Does it arise for their welfare or for their harm?’’ ‘‘For their welfare, sir.’’ ‘‘And this person, Bhaddiya, who is not agitated, Whose mind is not overcome or obsessed by agitation, Does not kill living beings, Does not take what is not given, Does not go to another’s wife, Does not speak falsehood, Nor does he encourage others to do likewise, Which would be for his long-term welfare and happiness.’’ ‘‘So it is, sir.’’ ‘‘What do you think, Bhaddiya, Are these things wholesome or unwholesome?’’ ‘‘Wholesome, sir.’’ ‘‘Blameworthy or blameless?’’ ‘‘Blameless, sir.’’ Are they censured by the wise, or praised by the wise? Praised by the wise, sir. When undertaken and observed, do they lead to welfare and happiness, or not? How is it in this case? When undertaken and observed, sir, they lead to welfare and and happiness. That is how it is in this case. So, Bhaddiya, what we told you was: Come, Bhaddiyas, do not go by hearsay, nor by tradition, nor by rumor, nor by scripture, nor by logic, nor by inference, nor by reflection on appearances, nor by the acceptance of a view after pondering it, nor by the seeming competence of a speaker, nor by the thought, ‘The ascetic is our teacher.’ But when you yourselves know, Bhaddiyas: ‘These things are wholesome, these things are blameless, these things are praised by the wise, these things, when undertaken and observed, lead to welfare and happiness,’ then, Bhaddiyas, you should enter on and abide in them. Thus, what was said, was said in reference to this. Those good people in the world, Bhaddiya, exhort a disciple thus: Come, good man, live by removing greed. Living by removing greed, you will not do greedy deeds by body, speech, or mind. Live by removing hatred. Living by removing hatred, you will not do hateful deeds by body, speech, or mind. Live by removing delusion. Living by removing delusion, you will not do deluded deeds by body, speech, or mind. Live by removing contention. Living by removing contention, you will not do contentious deeds by body, speech, or mind. When this was said, Bhaddiya the Licchavi said to the Blessed One: Excellent, sir… May the Blessed One remember me, sir, as a lay follower who has taken refuge for life, from today onwards. Did I ever say to you, Bhaddiya: ‘Come, Bhaddiya, be my disciple; I will be your teacher’? No, sir. So, though I speak thus, Bhaddiya, some ascetics and brahmins have accused me thus, falsely, vainly, untruthfully, groundlessly: 'The ascetic Gotama is a magician, he knows a captivating magic, by which he converts the disciples of other sects.' "Good, venerable sir, is this captivating magic. Auspicious, venerable sir, is this captivating magic. My dear, venerable sir, relatives and kinsmen might be converted by this captivating magic, and it would be for the long-term welfare and happiness of my dear relatives and kinsmen. If all khattiyas, venerable sir, were to be converted by this captivating magic, it would be for the long-term welfare and happiness of all khattiyas. If all brahmins... vaisyas... sudras, venerable sir, were to be converted by this captivating magic, it would be for the long-term welfare and happiness of all sudras." "So it is, Bhaddiya, so it is, Bhaddiya! If all khattiyas, Bhaddiya, were to be converted by this captivating magic for the abandoning of unwholesome states and the attainment of wholesome states, it would be for the long-term welfare and happiness of all khattiyas. If all brahmins... vaisyas... sudras, Bhaddiya, were to be converted for the abandoning of unwholesome states and the attainment of wholesome states, it would be for the long-term welfare and happiness of all sudras. If even the world with its devas, Bhaddiya, with Māra, with Brahmā, with its ascetics and brahmins, with its devas and humans, were to be converted by this captivating magic for the abandoning of unwholesome states and the attainment of wholesome states, it would be for the long-term welfare and happiness of the world with its devas, with Māra, with Brahmā, with its ascetics and brahmins, with its devas and humans. If even these great sal trees, Bhaddiya, were to be converted by this captivating magic for the abandoning of unwholesome states and the attainment of wholesome states, it would be for the long-term welfare and happiness of these great sal trees. What then of human beings!" This is the third. 4. The Sāmugiya Discourse 194. At one time, the venerable Ānanda, in the Koliyas' country, well, the Koliyans' market town named Sāmuga was dwelling. Then many Koliyan youths from Sāmuga approached Venerable Ānanda; having approached and saluted Venerable Ānanda, they sat down to one side. To those Koliyan youths from Sāmuga seated to one side, Venerable Ānanda said this: "These four, Byagghapajja, are the factors for purity and striving, well-taught by the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Awakened One, for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and displeasure, for the attainment of the method, for the realization of Nibbāna. Which four? The factor for purity of moral conduct and striving, the factor for purity of mind and striving, the factor for purity of view and striving, the factor for purity of liberation and striving. "And what, Byagghapajja, is the factor for purity of moral conduct and striving? Here, Byagghapajja, a monk is virtuous... (and so on)... he undertakes and trains in the training rules. This, Byagghapajja, is called purity of moral conduct. 'I will perfect such purity of moral conduct if it is imperfect, or I will sustain it with wisdom here and there if it is perfect'— the desire, effort, zeal, exertion, unfalteringness, mindfulness, and clear comprehension that is there— this, Byagghapajja, is called the factor for purity of moral conduct and striving. "And what, Byagghapajja, is the factor for purity of mind and striving? Here, Byagghapajja, a monk, quite secluded from sensual pleasures... (and so on)... he enters and dwells in the fourth jhāna. This, Byagghapajja, is called purity of mind. 'I will perfect such purity of mind if it is imperfect, or I will sustain it with wisdom here and there if it is perfect'— the desire, effort, zeal, exertion, unfalteringness, mindfulness, and clear comprehension that is there— this, Byagghapajja, is called the factor for purity of mind and striving. "And what And what, Vyagghapajja, is the factor for exertion in the purification of view? Here, Vyagghapajja, a monk understands 'this is suffering' as it really is… …understands 'this is the path leading to the cessation of suffering' as it really is. This, Vyagghapajja, is called the purification of view. Thinking: 'I will complete such a purification of view if it is incomplete… …or I will sustain it with wisdom here and there if it is complete,' the desire, the effort, the zeal, the exertion, the unflaggingness, the mindfulness, and the clear comprehension therein— this, Vyagghapajja, is called the factor for exertion in the purification of view. And what, Vyagghapajja, is the factor for exertion in the purification of liberation? That noble disciple, Vyagghapajja, endowed with this factor for exertion in the purification of virtue, endowed with this factor for exertion in the purification of mind, endowed with this factor for exertion in the purification of view, disenchants his mind from things that are enchanting, liberates his mind from things that are to be liberated. Having disenchanted his mind from things that are enchanting, having liberated his mind from things that are to be liberated, he touches right liberation. This, Vyagghapajja, is called the purification of liberation. Thinking: 'I will complete such a purification of liberation if it is incomplete, or I will sustain it with wisdom here and there if it is complete,' the desire, the effort, the zeal, the exertion, the unflaggingness, the mindfulness, and the clear comprehension therein— this, Vyagghapajja, is called the factor for exertion in the purification of liberation. These, Vyagghapajja, are the four factors for exertion in purification that were well-expounded by the Blessed One, the Knower, the Seer,