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(21) 1. Kimila Chapter 1. Kimila Sutta 201. At one time the Blessed One was dwelling in Kimila, in the Bamboo Grove. Then the Venerable Kimila approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, the Venerable Kimila said to the Blessed One: "What, venerable sir, is the reason, what is the cause, why, when the Tathāgata has attained final Nibbāna, the True Dhamma does not last long?" "Here, Kimila, when the Tathāgata has attained final Nibbāna, monks, nuns, male lay followers, and female lay followers dwell without respect for the Teacher, without deference; they dwell without respect for the Dhamma, without deference; they dwell without respect for the Saṅgha, without deference; they dwell without respect for the training, without deference; they dwell without respect for one another, without deference. This, Kimila, is the reason, this is the cause, why, when the Tathāgata has attained final Nibbāna, the True Dhamma does not last long." "But what, venerable sir, is the reason, what is the cause, why, when the Tathāgata has attained final Nibbāna, the True Dhamma lasts long?" "Here, Kimila, when the Tathāgata has attained final Nibbāna, monks, nuns, male lay followers, and female lay followers dwell with respect for the Teacher, with deference; they dwell with respect for the Dhamma, with deference; they dwell with respect for the Saṅgha, with deference; they dwell with respect for the training, with deference; they dwell with respect for one another, with deference. This, Kimila, is the reason, this is the cause, why, when the Tathāgata has attained final Nibbāna, the True Dhamma lasts long." The first. 2. Dhamma-Listening Sutta 202. "Monks, there are these five benefits of listening to the Dhamma. Which five? One hears what has not been heard; one clarifies what has been heard; one overcomes doubt; one straightens one's view; one's mind becomes clear. These, monks, are the five benefits of listening to the Dhamma." The second. 3. Noble Steed Sutta 203. "Monks, by five..." with which five qualities a king's noble thoroughbred horse is worthy of a king, fit for a king, and is reckoned as a king's possession. "Which five? With uprightness, with speed, with gentleness, with patience, with mildness— with these five qualities, monks, a king's noble thoroughbred horse is worthy of a king, fit for a king, and is reckoned as a king's possession. "Even so, monks, a monk endowed with five qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. "Which five? With uprightness, with speed, with gentleness, with patience, with mildness— with these five qualities, monks, a monk is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world." The Third. 4. Discourse on Powers "There are these five powers, monks. Which five? The power of faith, the power of shame, the power of dread, the power of energy, the power of wisdom— these, monks, are the five powers." The Fourth. 5. Discourse on Mental Barrenness "There are these five mental barrennesses, monks. Which five? Here, monks, a monk is doubtful about the Teacher, perplexed, does not have conviction, is not confident. That monk, monks, who is doubtful about the Teacher, perplexed, does not have conviction, is not confident, his mind does not incline to ardent effort, to application, to persistence, to exertion. Whose mind does not incline to ardent effort, to application, to persistence, to exertion, this is the first mental barrenness. "Again, further, monks, a monk is doubtful about the Dhamma... about the Saṅgha... about the training... about his fellow practitioners he is angry, displeased, with an agitated mind, with a barren mind. That monk, monks, who is angry with his fellow practitioners, displeased, with an agitated mind, with a barren mind, his mind does not incline to ardent effort... to exertion, to application, to persistence, to striving. Whose mind does not incline to exertion, to application, to persistence, to striving, this is the fifth mental barrenness. These, monks, are the five mental barrennesses. The Fifth. 6. The Discourse on Mental Fetters These five, monks, are mental fetters. Which five? Here, monks, a monk is not free from passion for sensual pleasures, not free from desire, not free from affection, not free from thirst, not free from feverish longing, not free from craving. That monk, monks, who is not free from passion for sensual pleasures, not free from desire, not free from affection, not free from thirst, not free from feverish longing, not free from craving, his mind does not incline to exertion, to application, to persistence, to striving. Whose mind does not incline to exertion, to application, to persistence, to striving, this is the first mental fetter. Furthermore, monks, a monk is not free from passion for the body... ...for forms... ...having eaten his fill, he dwells devoted to the pleasure of lying down, the pleasure of slumber, the pleasure of sleep... ...he practices the holy life with the aspiration for some divine realm: 'By this virtue or vow or ascetic practice or holy life, I shall become a god or one of the gods.' That monk, monks, who practices the holy life with the aspiration for some divine realm: 'By this virtue or vow or ascetic practice or holy life, I shall become a god or one of the gods,' his mind does not incline to exertion, to application, to persistence, to striving. Whose mind does not incline to exertion, to application, to persistence, to striving, this is the fifth mental fetter. These, monks, are the five mental fetters. The Sixth. 7. The Discourse on Gruel These five, monks, are the benefits of gruel. Which five? It dispels hunger. It removes thirst, it calms the wind, it cleanses the bladder, it digests undigested food. These, monks, are the five benefits of gruel. The Seventh. 8. The Discourse on the Tooth-stick 208. There are these five disadvantages, monks, in not chewing a tooth-stick. Which five? It is bad for the eyes, the mouth becomes foul-smelling, the taste-nerves are not purified, bile and phlegm cover the food, one's food does not taste good. These, monks, are the five disadvantages in not chewing a tooth-stick. There are these five advantages, monks, in chewing a tooth-stick. Which five? It is good for the eyes, the mouth does not become foul-smelling, the taste-nerves are purified, bile and phlegm do not cover the food, one's food tastes good. These, monks, are the five advantages in chewing a tooth-stick. The Eighth. 9. The Discourse on the Chanting Voice 209. There are these five disadvantages, monks, for one who recites the Dhamma with a prolonged chanting voice. Which five? One oneself becomes attached to that voice, others too become attached to that voice, householders complain: "Just as we sing, so too do these Sakyan recluses sing," for one desiring vocal embellishment, there is a breakdown of concentration, later generations follow this example. These, monks, are the five disadvantages for one who recites the Dhamma with a prolonged chanting voice. The Ninth. 10. The Discourse on Lost Mindfulness 210. There are these five disadvantages, monks, for one who goes to sleep with lost mindfulness and without clear comprehension. Which five? One sleeps uncomfortably, one wakes up uncomfortably, one sees bad dreams, deities do not protect one, one emits impurities. These, monks, are the five disadvantages for one who goes to sleep with lost mindfulness and without clear comprehension. There are these five advantages for one who is mindful for one who lies down to sleep with mindfulness established and full awareness. Which five? He sleeps happily, he wakes up happily, he does not see bad dreams, devas protect him, impurity is not released. These, monks, are the five benefits for one who lies down to sleep with mindfulness established and full awareness. The tenth. The first chapter, Kimila. Its summary – Kimila, hearing the Dhamma, the thoroughbred, strength, barrenness; bondage, gruel, wood, song, and with lost mindfulness.