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For one who frequently reflects on this matter, the path arises. He cultivates that path, develops it, makes it abundant. For one who cultivates that path, develops it, makes it abundant, the fetters are entirely abandoned, the underlying tendencies are destroyed. That noble disciple, bhikkhus, reflects thus: 'It is not only I who am subject to illness, not beyond illness. But all beings, wherever they come, go, pass away, and reappear— all beings are subject to illness, not beyond illness.' For one who frequently reflects on this matter, the path arises. He cultivates that path, develops it, makes it abundant. For one who cultivates that path, develops it, makes it abundant, the fetters are entirely abandoned, the underlying tendencies are destroyed. That noble disciple, bhikkhus, reflects thus: 'It is not only I who am subject to death, not beyond death. But all beings, wherever they come, go, pass away, and reappear— all beings are subject to death, not beyond death.' For one who frequently reflects on this matter, the path arises. He cultivates that path, develops it, makes it abundant. For one who cultivates that path, develops it, makes it abundant... By making it abundant, the fetters are completely abandoned, the latent tendencies disappear. That, monks, the noble disciple reflects thus: ‘Not only for me alone from all dear and pleasing things is there separation, parting; but rather, as far as the coming, going, passing away, and reappearing of beings, for all beings from dear and pleasing things there is separation, parting.’ For him, frequently reflecting upon that fact, a path arises. He cultivates that path, develops it, makes it abundant. For him who cultivates that path, develops it, makes it abundant, the fetters are completely abandoned, the latent tendencies disappear. That, monks, the noble disciple reflects thus: ‘Not only I alone am owner of my kamma, heir to my kamma, born of my kamma, related to my kamma, supported by my kamma; whatever kamma I shall do – good or evil – of that I shall be the heir; but rather, as far as the coming, going, passing away, and reappearing of beings, all beings are owners of their kamma, heirs to their kamma, born of their kamma, related to their kamma, supported by their kamma; whatever kamma they shall do – good or evil – of that they shall be the heirs.’ For him, frequently reflecting upon that fact, a path arises. He cultivates that path, develops it, makes it abundant. For him who cultivates that path, develops it, makes it abundant, the fetters are completely abandoned, the latent tendencies disappear. Subject to illness, subject to old age, and also subject to death; As are these conditions, so are beings, ordinary people are disgusted. If I were to be disgusted by that, in beings of such nature; That would not be fitting for me, living in such a way. So I, living thus, having known the Dhamma, free from attachments; In health, and in youth, and in life, whatever intoxications there are. All intoxications I have overcome, seeing renunciation as safety; For me, there arose zeal, seeing Nibbana. No Ah, I am capable now, to indulge in sensual pleasures; I will be unswerving, devoted to the holy life. The Seventh. 8. The Discourse on the Licchavi Youths 58. At one time the Blessed One was staying in Vesālī, in the Great Wood, at the Gabled Hall. Then, in the morning, having dressed, and taking his bowl and robe, the Blessed One entered Vesālī for alms. Having walked for alms in Vesālī, after his meal, on his return from the alms round, he plunged into the Great Wood and sat down for his day's abiding at the root of a certain tree. Now at that time, many Licchavi youths, with bows ready, surrounded by a pack of dogs, were wandering and roaming in the Great Wood, and they saw the Blessed One sitting at the root of a certain tree; having seen him, they put down their ready bows, sent the pack of dogs to one side, and approached the Blessed One; having approached and paid homage to the Blessed One, they stood silently, silently, with joined hands, attending upon the Blessed One. Now at that time, Mahānāma the Licchavi, while walking for exercise in the Great Wood, saw those Licchavi youths standing silently, silently, with joined hands, attending upon the Blessed One; having seen them, he approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. As he sat to one side, Mahānāma the Licchavi uttered an exclamation: ‘The Vajjīs will prosper! The Vajjīs will prosper!’ ‘But why, Mahānāma, do you speak thus: ‘The Vajjīs will prosper! The Vajjīs will prosper!’?’ ‘These Licchavi youths, venerable sir, are fierce, rough, and unruly. Whatever gifts are sent to families—be it sugarcane, or jujubes, or cakes, or sweetmeats, or crispy snacks—they plunder them again and again and eat them; (and) family... Even women, and young ladies of good family, throw into the basket. But now these, silent, silent, with joined hands, attend upon the Blessed One. To whatever young man of good family, Mahānāma, these five qualities are found— whether he be a king, a consecrated khattiya, or a district ruler, a hereditary one, or a general of an army, or a village headman, or a guild headman, or those who exercise individual authority in their families— growth alone is to be expected, not decline. Which five? Here, Mahānāma, a young man of good family, with wealth acquired by energetic striving, accumulated by the strength of his arms, by the sweat of his brow, lawfully and righteously obtained, honors, respects, esteems, and reveres his parents. His parents, honored, respected, esteemed, and revered, feel compassion for him with a kindly mind: ‘May you live long, may you attain a long life!’ For a young man of good family, Mahānāma, for whom his parents feel compassion, growth alone is to be expected, not decline. Furthermore, Mahānāma, a young man of good family, with wealth acquired by energetic striving, accumulated by the strength of his arms, by the sweat of his brow, lawfully and righteously obtained, honors, respects, esteems, and reveres his children, wife, slaves, workers, and servants. His children, wife, slaves, workers, and servants, honored, respected, esteemed, and revered, feel compassion for him with a kindly mind: ‘May you live long, may you attain a long life!’ For a young man of good family, Mahānāma, for whom his children, wife, slaves, workers, and servants feel compassion, growth alone is to be expected, not decline. Furthermore, Mahānāma, a young man of good family, with wealth acquired by energetic striving, accumulated by the strength of his arms, by the sweat of his brow, lawfully and righteously obtained, honors, respects, esteems, and reveres his farmers, workers, neighbors, and those with whom he transacts business. His farmers, workers, neighbors, and those with whom he transacts business, honored, respected, esteemed, and revered, with a kindly mind… with a kind mind they sympathize— 'Live long, maintain a long life!' For a young man, Mahānāma, who is sympathized with by his field-workers, artisans, neighbors, and those with whom he does business, growth is to be expected, not decline. Furthermore, Mahānāma, a young man, with wealth acquired by energetic striving, earned by the strength of his arms, by the sweat of his brow, righteously, and lawfully obtained, honors, respects, esteems, and reveres the deities who receive offerings. Those deities, honored, respected, esteemed, and revered by him, sympathize with him with a kind mind— 'Live long, maintain a long life!' For a young man, Mahānāma, who is sympathized with by deities, growth is to be expected, not decline. Furthermore, Mahānāma, a young man, with wealth acquired by energetic striving, earned by the strength of his arms, by the sweat of his brow, righteously, and lawfully obtained, honors, respects, esteems, and reveres ascetics and brahmins. Those ascetics and brahmins, honored, respected, esteemed, and revered by him, sympathize with him with a kind mind— 'Live long, maintain a long life!' For a young man, Mahānāma, who is sympathized with by ascetics and brahmins, growth is to be expected, not decline. In whosoever, Mahānāma, young man, these five qualities are found— whether a king, a consecrated khattiya, or a district chief, an hereditary lord, or a general of an army, or a village headman, or a guild headman, or those who exercise individual authority in their families, growth is to be expected, not decline. He performs duties for his mother and father, always devoted to his children and wife; for the welfare of his household, and those who depend on him. For the welfare of both, he is generous and virtuous; for his relatives, those passed on, and those living in this present life. For ascetics and brahmins, and for deities, the wise one; brings satisfaction, dwelling in his home righteously. Having done good in the forest, worthy of honor, praised; Here they praise him, after death he rejoices in heaven. The eighth. 9. The First Discourse on the Aged Monk 59. "Monks, an aged monk endowed with five qualities is rare. Which five? Rare, monks, is an aged monk who is astute, rare is one perfect in conduct, rare is one who is learned, rare is one who is a Dhamma speaker, rare is one who is a Vinaya holder. Monks, an aged monk endowed with these five qualities is rare." The ninth. 10. The Second Discourse on the Aged Monk 60. "Monks, an aged monk endowed with five qualities is rare. Which five? Rare, monks, is an aged monk who is amenable to instruction, rare is one who grasps well what is taught, rare is one who grasps it respectfully, rare is one who is a Dhamma speaker, rare is one who is a Vinaya holder. Monks, an aged monk endowed with these five qualities is rare." The tenth. The Chapter on Hindrances, the first. Its summary – Hindrance, heap, factors, occasion, mother and son;