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(15) 5. The Chapter of Tikaṇḍakī 1. The Discourse on Disparaging 141. "Monks, these five persons are present, existing in the world. Which five? One who disparages after giving, one who disparages through association, one who is open-mouthed, one who is greedy, one who is dull and deluded. "And how, monks, does a person disparage after giving? Here, monks, a person gives another person robes, almsfood, lodging, medicinal requisites for the sick. To him it occurs: 'I give; this one receives.' He disparages him after giving. Thus, monks, a person disparages after giving. "And how, monks, does a person disparage through association? Here, monks, a person lives together with another person for two or three years. He disparages him through association. Thus, monks, a person disparages through association. "And how, monks, is a person open-mouthed? Here, monks, a certain person, when praise or blame of another is spoken, quickly assents to it. Thus, monks, a person is open-mouthed. "And how, monks, is a person greedy? Here, monks, a certain person has fleeting faith, fleeting devotion, fleeting affection, fleeting confidence. Thus, monks, a person is greedy. "And how, monks, is a person dull and deluded? Here, monks, a certain person does not know wholesome and unwholesome states, does not know blameworthy and blameless states, does not know inferior and superior states, does not know dark and bright states with their counterparts. Thus, monks, a person is dull and deluded. These, monks, are the five persons present, existing in the world." The First. 2. The Discourse on Undertaking That 142. These five persons, monks, are existing, found in the world. Which five? Here, monks, a certain person undertakes and is regretful; and does not understand as it really is that liberation of mind and liberation by wisdom whereby those evil, unwholesome states that have arisen in him cease without remainder. Here again, monks, a certain person undertakes, but is not regretful; and does not understand as it really is that liberation of mind and liberation by wisdom whereby those evil, unwholesome states that have arisen in him cease without remainder. Here again, monks, a certain person does not undertake, but is regretful; and does not understand as it really is that liberation of mind and liberation by wisdom whereby those evil, unwholesome states that have arisen in him cease without remainder. Here again, monks, a certain person does not undertake and is not regretful; and does not understand as it really is that liberation of mind and liberation by wisdom whereby those evil, unwholesome states that have arisen in him cease without remainder. Here again, monks, a certain person does not undertake and is not regretful; and understands as it really is that liberation of mind and liberation by wisdom whereby those evil, unwholesome states that have arisen in him cease without remainder. Among these, monks, that person who undertakes and is regretful, and does not understand as it really is that liberation of mind and liberation by wisdom whereby those evil, unwholesome states that have arisen in him cease without remainder, he should be addressed thus: ‘Indeed, venerable sir, defilements born of undertaking exist for you, defilements born of regret increase. It would be good, venerable sir, if you abandon the defilements born of undertaking and allay the defilements born of regret, and develop mind and wisdom; thus, venerable sir, you will be equal to that fifth person.’ There, monks, a person who undertakes, and does not regret, and does not truly understand that liberation of mind, liberation by wisdom, as it is, where his arisen evil unwholesome states cease without remainder, he should be spoken to thus: 'Indeed, venerable sir, defilements born of undertaking exist, defilements born of regret do not increase. It is good, venerable sir, that you abandon defilements born of undertaking, and develop mind and wisdom; thus, venerable sir, you will be equal to that fifth person.' There, monks, a person who does not undertake, but regrets, and does not truly understand that liberation of mind, liberation by wisdom, as it is, where his arisen evil unwholesome states cease without remainder, he should be spoken to thus: 'Indeed, venerable sir, defilements born of undertaking do not exist, defilements born of regret increase. It is good, venerable sir, that you remove defilements born of regret, and develop mind and wisdom; thus, venerable sir, you will be equal to that fifth person.' There, monks, a person who does not undertake, and does not regret, and does not truly understand that liberation of mind, liberation by wisdom, as it is, where his arisen evil unwholesome states cease without remainder, he should be spoken to thus: 'Indeed, venerable sir, defilements born of undertaking do not exist, defilements born of regret do not increase. It is good, venerable sir, that you develop mind and wisdom; thus, venerable sir, you will be equal to that fifth person.' Thus, monks, these four persons, being thus advised by that fifth person, being thus instructed, gradually attain the destruction of defilements.' Second. 3. The Sārandada Sutta 143. At one time the Blessed One was dwelling in Vesālī, in the Great Wood, at the Gabled Hall. Then the Blessed One, having dressed in the morning, taking his bowl and robe, entered Vesālī for alms. Then Now at that time, about five hundred Licchavis, at the Sārandada Shrine, having gathered, having assembled, this discussion arose among them: "The appearance of five jewels is rare in the world. Which five? The appearance of an elephant-jewel is rare in the world, the appearance of a horse-jewel is rare in the world, the appearance of a gem-jewel is rare in the world, the appearance of a woman-jewel is rare in the world, the appearance of a householder-jewel is rare in the world. The appearance of these five jewels is rare in the world." Then those Licchavis placed a man on the road, saying, "When you, good man, see the Blessed One, then inform us." And that man saw the Blessed One coming from afar; having seen him, he approached those Licchavis; having approached, he said to those Licchavis: "Here, sirs, the Blessed One, the Arahant, the Perfectly Self-Awakened One, is coming; now is the time for whatever you deem fit." Then those Licchavis approached the Blessed One; having approached, having saluted the Blessed One, they stood to one side. Standing to one side, those Licchavis said to the Blessed One: "It would be good, venerable sir, if the Blessed One would approach the Sārandada Shrine, out of compassion." The Blessed One assented by his silence. Then the Blessed One approached the Sārandada Shrine; having approached, he sat down on the seat prepared. Having sat down, the Blessed One said to those Licchavis: "With what discussion, Licchavis, are you now gathered, and what was the unfinished discussion among you?" "Here, venerable sir, as we were gathered, assembled, this discussion arose among us: 'The appearance of five jewels is rare in the world. Which five? The appearance of an elephant-jewel is rare in the world, the appearance of a horse-jewel..." rare in the world, the appearance of a jewel-gem is rare in the world, the appearance of a woman-gem is rare in the world, the appearance of a householder-gem is rare in the world. The appearance of these five gems is rare in the world.” “Indeed, sirs, for the Licchavis devoted to sensual pleasures, a discussion arose concerning sensual pleasures. Licchavis, the appearance of five gems is rare in the world. Which five? The appearance of a Tathāgata, an Arahant, a Fully Self-Awakened One, is rare in the world. A person who teaches the Dhamma-Vinaya proclaimed by the Tathāgata is rare in the world. A person who understands the Dhamma-Vinaya proclaimed by the Tathāgata, once taught, is rare in the world. A person who practices in accordance with the Dhamma, having understood the Dhamma-Vinaya proclaimed by the Tathāgata, once taught, is rare in the world. A person who is grateful and acknowledges what has been done is rare in the world. Indeed, Licchavis, the appearance of these five gems is rare in the world.” The third. 4. The Tikaṇḍakī Sutta 144. At one time the Blessed One was dwelling in Sāketa, in the Tikaṇḍakī forest. There the Blessed One addressed the bhikkhus, saying, “Bhikkhus!” “Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this: “It is good, bhikkhus, for a bhikkhu to dwell from time to time perceiving revulsion in what is not repulsive. It is good, bhikkhus, for a bhikkhu to dwell from time to time perceiving non-revulsion in what is repulsive. It is good, bhikkhus, for a bhikkhu to dwell from time to time perceiving revulsion in what is not repulsive and in what is repulsive. It is good, bhikkhus, for a bhikkhu to dwell from time to time perceiving non-revulsion in what is repulsive and in what is not repulsive. Let him be. Good, monks, a monk from time to time having avoided both the repulsive and the unrepulsive, should dwell in equanimity, mindful and clearly comprehending. And for what reason, monks, should a monk, with a view to benefit, dwell perceiving repulsiveness in the unrepulsive? 'May not lust arise in me concerning things that excite lust.' This, monks, is the reason for which a monk should dwell perceiving repulsiveness in the unrepulsive. And for what reason, monks, should a monk, with a view to benefit, dwell perceiving unrepulsiveness in the repulsive? 'May not hatred arise in me concerning things that excite hatred.' This, monks, is the reason for which a monk should dwell perceiving unrepulsiveness in the repulsive. And for what reason, monks, should a monk, with a view to benefit, dwell perceiving repulsiveness in both the unrepulsive and the repulsive? 'May not lust arise in me concerning things that excite lust, may not hatred arise in me