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(8) 3. The Chapter on Warriors 1. The Discourse on the Fruit of Mental Emancipation 71. "There are, bhikkhus, these five things, when developed and cultivated, that bear the fruit of mental emancipation, and have the benefits of mental emancipation; they bear the fruit of wisdom emancipation, and have the benefits of wisdom emancipation. "Which five? Here, bhikkhus, a bhikkhu dwells contemplating the foulness of the body; he perceives repulsion in food; he perceives non-delight in the whole world; he contemplates impermanence in all formations; and the perception of death is well established within him. These, bhikkhus, are the five things, when developed and cultivated, that bear the fruit of mental emancipation, and have the benefits of mental emancipation; they bear the fruit of wisdom emancipation, and have the benefits of wisdom emancipation. When, bhikkhus, a bhikkhu is mentally emancipated and wisdom-emancipated— this, bhikkhus, is called: 'a bhikkhu with the cross-bar lifted,' 'with the moat filled in,' 'with the pillar uprooted,' 'with the bolt removed,' 'an Arahant, with the banner lowered, with the burden dropped, disjoined.' "And how, bhikkhus, is a bhikkhu with the cross-bar lifted? Here, bhikkhus, a bhikkhu's ignorance is abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to arise again in the future. Thus, bhikkhus, is a bhikkhu with the cross-bar lifted. "And how, bhikkhus, is a bhikkhu with the moat filled in? Here, bhikkhus, a bhikkhu's round of rebirths leading to new existence is abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to arise again in the future. Thus, bhikkhus, is a bhikkhu with the moat filled in. "And how, bhikkhus, is a bhikkhu with the pillar uprooted? Here, bhikkhus, a bhikkhu's craving is abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to arise again in the future. Thus, bhikkhus, is a bhikkhu with the pillar uprooted. "And how, bhikkhus, is a bhi How is a monk unbarred? Here, monks, for a monk the five lower fetters are abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to arise in the future. Thus, monks, a monk is unbarred. And how, monks, is a monk noble, with banner lowered, burden laid down, unfettered? Here, monks, for a monk the conceit 'I am' is abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to arise in the future. Thus, monks, a monk is noble, with banner lowered, burden laid down, unfettered. First. 2. The Second Discourse on the Fruits of Mental Emancipation 72. Monks, these five things, when developed and cultivated, are fruitful in mental emancipation and have mental emancipation as their benefit, and are fruitful in wisdom emancipation and have wisdom emancipation as their benefit. Which five? Perception of impermanence, perception of suffering in impermanence, perception of non-self in suffering, perception of abandoning, perception of dispassion – these five things, monks, when developed and cultivated, are fruitful in mental emancipation and have mental emancipation as their benefit, and are fruitful in wisdom emancipation and have wisdom emancipation as their benefit. When, monks, a monk is mentally emancipated and wisdom-emancipated – he is called, monks, 'a monk with the cross-bar lifted,' 'with the moat filled in,' 'with the post uprooted,' 'unbarred,' 'noble, with banner lowered, burden laid down, unfettered.' And how, monks, is a monk with the cross-bar lifted? Here, monks, for a monk ignorance is abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to arise in the future. Thus, monks, a monk is with the cross-bar lifted. And how, monks, is a monk with the moat filled in? Here, monks, for a monk the cycle of rebirth leading to renewed existence is abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to arise in the future. Thus, monks, a monk is with the moat filled in. the monk has a narrow moat. "And how, monks, is a monk one who has pulled out the stake? Here, monks, a monk's craving is abandoned, uprooted, made like a palm stump, brought to non-existence, not liable to arise again in the future. Thus, monks, is a monk one who has pulled out the stake. "And how, monks, is a monk one who has removed the cross-bar? Here, monks, a monk's five lower fetters are abandoned, uprooted, made like a palm stump, brought to non-existence, not liable to arise again in the future. Thus, monks, is a monk one who has removed the cross-bar. "And how, monks, is a monk an Arahant, with banner lowered, burden dropped, unfettered? Here, monks, a monk's conceit 'I am' is abandoned, uprooted, made like a palm stump, brought to non-existence, not liable to arise again in the future. Thus, monks, is a monk an Arahant, with banner lowered, burden dropped, unfettered." The Second. 3. The First Discourse on Dwelling in the Dhamma 73. Then a certain monk approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, that monk said to the Blessed One: "'Dwelling in the Dhamma, dwelling in the Dhamma,' it is said, venerable sir. To what extent, venerable sir, is a monk one who dwells in the Dhamma?" "Here, monk, a monk learns the Dhamma — discourses, mixed prose and verse, expositions, verses, inspired utterances, 'as it was said' sayings, birth stories, wonderful phenomena, question and answer teachings. He spends the day with that learning of the Dhamma, he neglects seclusion, he does not apply himself to inner mental tranquility. This, monk, is called: 'a monk who is abundant in learning, not one who dwells in the Dhamma.'" "Again, monk, a monk teaches the Dhamma to others in detail, as he has heard it, as he has learned it. He spends the day with that teaching of the Dhamma, he neglects seclusion, he does not apply himself to inner mental tranquility. This, monk, is called: 'a b a monk who is much given to designations, not one who dwells in the Dhamma.” “Again, O monk, a monk recites the Dhamma extensively, as he has heard it, as he has learned it. He spends the day with that recitation, he neglects seclusion, he does not apply himself to inner mental tranquility. This is called, O monk – ‘a monk who is much given to recitation, not one who dwells in the Dhamma’.” “Again, O monk, a monk ponders, reflects, and contemplates with his mind the Dhamma as he has heard it, as he has learned it. He spends the day with these Dhamma-thoughts, he neglects seclusion, he does not apply himself to inner mental tranquility. This is called, O monk – ‘a monk who is much given to thoughts, not one who dwells in the Dhamma’.” “Here, O monk, a monk learns the Dhamma – discourses, mixed prose and verse, expositions, verses, inspired utterances, ‘thus-saids’, birth stories, wonderful phenomena, questions and answers. He does not spend the day with that learning of the Dhamma, nor does he neglect seclusion, but he applies himself to inner mental tranquility. Thus, O monk, a monk dwells in the Dhamma.” “Thus, O monk, I have taught about one much given to learning, I have taught about one much given to designations, I have taught about one much given to recitation, I have taught about one much given to thoughts, I have taught about one who dwells in the Dhamma. What a teacher should do for his disciples, out of compassion, seeking their welfare, that has been done by me for you. These, O monk, are roots of trees; these are empty dwellings. Meditate, O monk, do not be heedless, do not be remorseful later. This is our instruction to you.” The third. 4. The Second Discourse on Dwelling in the Dhamma 74. Then a certain monk approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, that monk said to the Blessed One: “‘Dwelling in the Dhamma, dwelling in the Dhamma,’ it is said, venerable sir. To what extent, venerable sir, Venerable sir, how is a bhikkhu one who dwells in the Dhamma? Here, bhikkhu, a bhikkhu learns the Dhamma— discourses, mixed prose and verse, expositions, verses, inspired utterances, ‘thus-saids’, birth stories, marvelous phenomena, and questions and answers; but with wisdom, he does not understand the further meaning of it. This, bhikkhu, is called: ‘a bhikkhu who is much given to learning, not one who dwells in the Dhamma.’ Again, bhikkhu, a bhikkhu teaches the Dhamma as he has heard it, as he has learned it, in detail to others, but with wisdom, he does not understand the further meaning of it. This, bhikkhu, is called: ‘a bhikkhu who is much given to teaching, not one who dwells in the Dhamma.’ Again, bhikkhu, a bhikkhu recites the Dhamma as he has heard it, as he has learned it, in detail, but with wisdom, he does not understand the further meaning of it. This, bhikkhu, is called: ‘a bhikkhu who is much given to recitation, not one who dwells in the Dhamma.’ Again, bhikkhu, a bhikkhu ponders, reflects, and observes with his mind the Dhamma as he has heard it, as he has learned it, but with wisdom, he does not understand the further meaning of it. This, bhikkhu, is called: ‘a bhikkhu who is much given to pondering, not one who dwells in the Dhamma.’ Here, bhikkhu, a bhikkhu learns the Dhamma— discourses, mixed prose and verse, expositions, verses, inspired utterances, ‘thus-saids’, birth stories, marvelous phenomena, and questions and answers; and with wisdom, he understands the further meaning of it. It is in this way, bhikkhu, that a bhikkhu is one who dwells in the Dhamma. Thus, bhikkhu, I have explained one much given to learning, I have explained one much given to teaching, I have explained one much given to recitation, I have explained one much given to pondering, I have explained one who dwells in the Dhamma. What a Teacher should do for his disciples, out of compassion,