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his death is not auspicious, his passing away is not auspicious. This, friend, is called: 'a monk who delights in his own body, who has not abandoned his own body for the complete ending of suffering.'" In such a way, friend, a bhikkhu lives, that as he lives, his death is good, his passing is good. And how, friend, does a bhikkhu live in such a way, that as he lives, his death is good, his passing is good? Here, friend, a bhikkhu is not fond of activity, not devoted to activity, not given to fondness for activity; is not fond of talk, not devoted to talk, not given to fondness for talk; is not fond of sleep, not devoted to sleep, not given to fondness for sleep; is not fond of company, not devoted to company, not given to fondness for company; is not fond of socialising, not devoted to socialising, not given to fondness for socialising; is not fond of proliferation, not devoted to proliferation, not given to fondness for proliferation. It is in this way, friend, that a bhikkhu lives, that as he lives, his death is good, his passing is good. This, friend, is called: ‘A bhikkhu delighting in Nibbāna, has abandoned the personality view, for the right ending of suffering.’ Whoever is given to proliferation, a fool delighting in proliferation; he misses Nibbāna, the unsurpassed security from bondage. But whoever, having abandoned proliferation, delights in the state free from proliferation; he attains Nibbāna, the unsurpassed security from bondage. Fourth. 5. The Sutta on Regrettable (Death) 15. There, indeed, Venerable Sāriputta addressed the bhikkhus: ‘In such a way, friend, a bhikkhu lives, that as he lives, his passing is regrettable. And how, friend, does a bhikkhu live in such a way, that as he lives, his passing is regrettable? Here, friend, a bhikkhu is fond of activity, devoted to activity, given to fondness for activity; is fond of talk, devoted to talk, given to fondness for talk; is fond of sleep, devoted to sleep, given to fondness for sleep; is fond of company, devoted to company, given to fondness for company; is fond of socialising, devoted to socialising, given to fondness for socialising; is fond of proliferation, devoted to proliferation, given to fondness for proliferation. It is in this way, friend, that a bhikkhu lives... Thus, as he lives his life, his death is regretted. This is called, friend – ‘A monk delighting in identity-view does not abandon identity-view for the complete ending of suffering.’ Thus, friend, a monk lives his life so that as he lives his life his death is not regretted. And how, friend, does a monk live his life thus so that as he lives his life his death is not regretted? Here, friend, a monk does not delight in activity, is not devoted to activity, is not committed to delighting in activity; does not delight in talk... does not delight in sleep... does not delight in company... does not delight in association... does not delight in proliferation, is not devoted to proliferation, is not committed to delighting in proliferation. It is thus, friend, that a monk lives his life thus so that as he lives his life his death is not regretted. This is called, friend – ‘A monk delighting in Nibbāna abandons identity-view for the complete ending of suffering.’ Whoever is committed to proliferation, the fool delighting in proliferation; he misses Nibbāna, the unsurpassed security from bondage. But whoever abandons proliferation, delighting in the state free from proliferation; he attains Nibbāna, the unsurpassed security from bondage. 6. The Discourse to Nakulapita 16. On one occasion the Blessed One was dwelling among the Bhaggas at Susumāragira, in the Bhesakaḷāvana Deer Park. Now on that occasion Nakulapita the householder was afflicted, suffering, gravely ill. Then Nakulamata the householder's wife said to Nakulapita the householder – ‘Do not, householder, die with longing. Painful, householder, is the death of one with longing; and the death of one with longing is censured by the Blessed One. It might be, householder, that you think – ‘Nakulamata the householder's wife will not be able, after my demise, to raise the children, to maintain the household. But, householder, this should not be seen thus. I am skilled, householder, in spinning cotton and carding wool. I am able, householder, after your passing, to raise the children, to maintain the household. Therefore, householder, do not die with attachment. Grievous, householder, is the death of one with attachment; and blamed by the Blessed One is the death of one with attachment. Perhaps, householder, it might be thus for you: ‘Nakulamātā, the householder’s wife, after my passing, will go to another house.’ But, householder, this should not be seen thus. You know, householder, and I know, how for sixteen years we have practiced the household celibacy. Therefore, householder, do not die with attachment. Grievous, householder, is the death of one with attachment; and blamed by the Blessed One is the death of one with attachment. Perhaps, householder, it might be thus for you: ‘Nakulamātā, the householder’s wife, after my passing, will not be desirous of seeing the Blessed One, will not be desirous of seeing the Sangha of bhikkhus.’ But, householder, this should not be seen thus. For I, householder, after your passing, will be even more desirous of seeing the Blessed One, and even more desirous of seeing the Sangha of bhikkhus. Therefore, householder, do not die with attachment. Grievous, householder, is the death of one with attachment; and blamed by the Blessed One is the death of one with attachment. Perhaps, householder, it might be thus for you: ‘Nakulamātā, the householder’s wife, after my passing, will not be one who fulfills the precepts.’ But, householder, this should not be seen thus. As far as, householder, the female lay disciples of that Blessed One, clad in white, are fulfillers of the precepts, I am one of them. And if anyone has doubt or uncertainty – that Blessed One, the Arahant, the Fully Awakened One, dwells among the Bhaggas, on Susumāragira, in the Bhesakaḷāvana deer park – let him approach that Blessed One and ask. Therefore, householder, do not die with attachment. Painful, householder, is the death of one with attachment; and the death of one with attachment is censured by the Blessed One. ‘‘It might be, householder, that you think – ‘Householder Nakulamātā is not one who has attained inner tranquility’ – But, householder, it should not be seen thus. As many, householder, as are the Blessed One’s lay women disciples, clad in white, who have attained inner tranquility, I am one of them. And if anyone has doubt or uncertainty – that Blessed One, the Arahant, the Fully Awakened One, dwells among the Bhaggas, on Susumāragira, in the Bhesakaḷāvana deer park – let him approach that Blessed One and ask. Therefore, householder, do not die with attachment. Painful, householder, is the death of one with attachment; and the death of one with attachment is censured by the Blessed One. ‘‘It might be, householder, that you think – ‘Householder Nakulamātā has not gained a footing, has not gained a firm hold, has not gained assurance, has not crossed over doubt, has no perplexity, has gained confidence, does not live dependent on others in the Teacher’s Dispensation’ – But, householder, it should not be seen thus. As many, householder, as are the Blessed One’s lay women disciples, clad in white, who in this Dhamma and Discipline have gained a footing, gained a firm hold, gained assurance, crossed over doubt, have no perplexity, gained confidence, live not dependent on others in the Teacher’s Dispensation, I am one of them. And if anyone has doubt or uncertainty – that Blessed One, the Arahant, the Fully Awakened One, dwells among the Bhaggas, on Susumāragira, in the Bhesakaḷāvana deer park – let him approach that Blessed One go and ask. Therefore, householder, do not die with attachment. Painful, householder, is dying with attachment; and dying with attachment is censured by the Blessed One.” Then, as the householder Nakulapitā was being advised by his wife, the householder Nakulamātā, with this admonition, that illness immediately subsided. And the householder Nakulapitā recovered from that illness; and that illness of the householder Nakulapitā was thus abandoned. Then the householder Nakulapitā, having recovered from his illness, having recently recovered from his sickness, leaning on a staff, went to where the Blessed One was; having approached, he saluted the Blessed One and sat down to one side. To the householder Nakulapitā, sitting to one side, the Blessed One said this: “It is a gain for you, householder, it is well-gained for you, householder! That you have Nakulamātā, your wife, who is compassionate, desirous of your welfare, an admonisher, an instructor. As many, householder, as are my female disciples, lay followers in white, who are perfect in precepts, Nakulamātā, your wife, is one of them. As many, householder, as are my female disciples, lay followers in white, who are endowed with inner mental tranquility, Nakulamātā, your wife, is one of them. As many, householder, as are my female disciples, lay followers in white, who have attained depth in this Dhamma and Discipline, who have attained a firm footing, who have attained reassurance, who have crossed over doubt, who are without perplexity, who have attained confidence, who dwell independent of others in the Teacher’s Dispensation, Nakulamātā, your wife, is one of them. It is a gain for you, householder, it is well-gained for you, householder! That you have Nakulamātā, your wife, who is compassionate, desirous of your welfare, an admonisher, an instructor.” The Sixth. 7. The Soppa Sutta 17. At one time the Blessed One was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the Blessed One, risen from seclusion in the evening time, approached the service hall; having approached,