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that lead to the confusion and disappearance of the True Dhamma. “These five, monks, Monks, five things Lead to the True Dhamma's Establishment, Non-confusion, Non-disappearance. Which five? Here, monks, monks learn well The discourses, With well-placed words and phrases. Monks, of well-placed words and phrases, The meaning is also well-understood. This, monks, is the first thing That leads to the True Dhamma's Establishment, Non-confusion, Non-disappearance. Furthermore, monks, monks are Docile, Endowed with qualities that make them easy to admonish, Patient, And readily accept instruction. This, monks, is the second thing That leads to the True Dhamma's Establishment, Non-confusion, Non-disappearance. Furthermore, monks, those monks who are Learned, Who have preserved the tradition, Who know the Dhamma, Who know the Vinaya, Who know the outlines, 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 thing That leads to the True Dhamma's Establishment, Non-confusion, Non-disappearance. Furthermore, monks, elder monks Are not given to indulgence, Nor to slackness, They have laid aside the burden of backsliding, They are foremost in seclusion. They arouse energy For the attainment of what is not yet attained, For the realization of what is not yet realized, For the direct experience of what is not yet directly experienced. The later generations Follow their example. They too are not given to indulgence, Nor to slackness, They have laid aside the burden of backsliding, They are foremost in seclusion, They arouse energy For the attainment of what is not yet attained, For the realization of what is not yet realized, For the direct experience of what is not yet directly experienced. This, monks, is the fourth thing That leads to the True Dhamma's Establishment, Non-confusion, Non-disappearance. Furthermore, monks, the Sangha Is united, Harmonious, Without dispute, With a single recitation, And dwells at ease. Indeed, monks, when the Sangha is united, There are no mutual insults, No mutual abuse, And no other They are a protection for each other, and not an abandonment of each other. Therein, those who are not confident become confident, and for those who are confident, there is an increase. This, bhikkhus, is the fifth quality that conduces to the stability of the True Dhamma, to its non-confusion, to its non-disappearance. These, bhikkhus, are the five qualities that conduce to the stability of the True Dhamma, to its non-confusion, to its non-disappearance. The Sixth. 7. The Discourse on Unpleasant Talk 157. Bhikkhus, the talk of five persons is unpleasant talk, with reference to a person. Which five? For one without faith, bhikkhus, talk about faith is unpleasant talk. For one of bad conduct, talk about conduct is unpleasant talk. For one who has heard little, talk about extensive learning is unpleasant talk. For one who is stingy, talk about generosity is unpleasant talk. For one who is unwise, talk about wisdom is unpleasant talk. And why, bhikkhus, is talk about faith unpleasant talk for one without faith? One without faith, bhikkhus, when talk about faith is being spoken, becomes angry, is displeased, becomes hostile, is resentful, and manifests anger, ill-will, and discontent. For what reason? For he, bhikkhus, does not see the accomplishment of faith in himself, nor does he obtain joy and delight arising therefrom. Therefore, for one without faith, talk about faith is unpleasant talk. And why, bhikkhus, is talk about conduct unpleasant talk for one of bad conduct? One of bad conduct, bhikkhus, when talk about conduct is being spoken, becomes angry, is displeased, becomes hostile, is resentful, and manifests anger, ill-will, and discontent. For what reason? For he, bhikkhus, does not see the accomplishment of conduct in himself, nor does he obtain joy and delight arising therefrom. Therefore, for one of bad conduct, talk about conduct is unpleasant talk. And why, bhikkhus, is talk about extensive learning unpleasant talk for one who has heard little? One who has heard little, bhikkhus, when talk about extensive learning is being spoken, becomes angry, is displeased, becomes hostile, is resentful, and manifests anger, ill-will, and discontent. And for what reason? Indeed, monks, he does not perceive the accomplishment of learning in himself, nor does he obtain joy and gladness from that. Therefore, for one with little learning, talk of much learning is unpleasant talk. And why, monks, is talk of generosity unpleasant talk for a stingy person? Monks, when talk of generosity is being spoken, the stingy person becomes angry, gets upset, becomes hostile, becomes resentful, and manifests anger, ill-will, and displeasure. What is the cause of this? Indeed, monks, he does not perceive the accomplishment of generosity in himself, nor does he obtain joy and gladness from that. Therefore, for a stingy person, talk of generosity is unpleasant talk. And why, monks, is talk of wisdom unpleasant talk for a foolish person? Monks, when talk of wisdom is being spoken, the foolish person becomes angry, gets upset, becomes hostile, becomes resentful, and manifests anger, ill-will, and displeasure. What is the cause of this? Indeed, monks, he does not perceive the accomplishment of wisdom in himself, nor does he obtain joy and gladness from that. Therefore, for a foolish person, talk of wisdom is unpleasant talk. Indeed, monks, the talk of these five individuals is unpleasant talk, depending on the individual. Monks, the talk of five individuals is pleasant talk, depending on the individual. Which five? For one with faith, monks, talk of faith is pleasant talk; for one with virtue, talk of virtue is pleasant talk; for one with much learning, talk of much learning is pleasant talk; for one with generosity, talk of generosity is pleasant talk; for one with wisdom, talk of wisdom is pleasant talk. And why, monks, is talk of faith pleasant talk for one with faith? Monks, when talk of faith is being spoken, the one with faith does not become angry, does not get upset, does not become hostile, does not become resentful, and does not manifest anger, ill-will, or displeasure. What is the cause of this? Indeed, monks, he perceives the accomplishment of faith in himself, and obtains joy and gladness from that. Therefore, for one with faith, talk of faith is pleasant talk. And why, monks, is talk of virtue pleasant talk for one with virtue? Indeed, monks, when a talk on virtue is being given, he does not resent, nor get angry, nor become vexed, nor become stubborn, nor manifest anger, ill-will, and displeasure. For what reason? Because, monks, he sees that accomplishment in virtue within himself, and from that, he obtains joy and delight. Therefore, for one who is virtuous, a talk on virtue is a pleasant talk. And why, monks, is a talk on learning a pleasant talk for one who is learned? One who is learned, monks, when a talk on learning is being given, does not resent, nor get angry, nor become vexed, nor become stubborn, nor manifest anger, ill-will, and displeasure. For what reason? Because, monks, he sees that accomplishment in learning within himself, and from that, he obtains joy and delight. Therefore, for one who is learned, a talk on learning is a pleasant talk. And why, monks, is a talk on generosity a pleasant talk for one who is generous? One who is generous, monks, when a talk on generosity is being given, does not resent, nor get angry, nor become vexed, nor become stubborn, nor manifest anger, ill-will, and displeasure. For what reason? Because, monks, he sees that accomplishment in generosity within himself, and from that, he obtains joy and delight. Therefore, for one who is generous, a talk on generosity is a pleasant talk. And why, monks, is a talk on wisdom a pleasant talk for one who is wise? One who is wise, monks, when a talk on wisdom is being given, does not resent, nor get angry, nor become vexed, nor become stubborn, nor manifest anger, ill-will, and displeasure. For what reason? Because, monks, he sees that accomplishment in wisdom within himself, and from that, he obtains joy and delight. Therefore, for one who is wise, a talk on wisdom is a pleasant talk. Indeed, monks, for these five individuals, a talk is a pleasant talk, comparing one individual to another. The Seventh. 8. The Discourse on Timidity 158. "Endowed with five qualities, monks, a bhikkhu is overcome by timidity. Which five? Here, monks, a bhikkhu is faithless, ill- is immoral, is unlearned, is lazy, is unwise. Indeed, monks, a monk endowed with these five qualities falls into timidity. "Monks, a monk endowed with five qualities is confident. With which five? Here, monks, a monk is faithful, is virtuous, is learned, has aroused energy, is wise. Indeed, monks, a monk endowed with these five qualities is confident." The Eighth. 9. The Discourse to Udāyī 159. Thus have I heard: At one time the Buddha was staying in Kosambī, at Ghosita's Park. Now at that time, Venerable Udāyī was sitting, surrounded by a large assembly of laypeople, teaching the Dhamma. Venerable Ānanda saw Venerable Udāyī sitting, surrounded by a large assembly of laypeople, teaching the Dhamma. Having seen him, he approached the Buddha; having approached and paid homage to the Buddha, he sat down to one side. Sitting to one side, Venerable Ānanda said to the Buddha: "Venerable sir, Venerable Udāyī is sitting, surrounded by a large assembly of laypeople, teaching the Dhamma." "Indeed, Ānanda, it is not easy to teach the Dhamma to others. When teaching the Dhamma to others, Ānanda, one should establish five qualities within oneself before teaching the Dhamma to others. Which five? 'I will speak progressively' – thus should the Dhamma be taught to others;