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for the Dhamma they dwell with respect, with deference, for the Saṅgha they dwell with respect, with deference, for the training they dwell with respect, with deference, for diligence they dwell with respect, with deference, for hospitality they dwell with respect, with deference. This, Kimila, is the reason, this is the cause, why the true Dhamma endures long after the Tathāgata has attained Parinibbāna. The Tenth. 11. The Discourse on the Log of Wood Thus have I heard: At one time, the venerable Sāriputta was dwelling in Rājagaha, on Vulture Peak Mountain. Then the venerable Sāriputta, having dressed in the morning, and taking his bowl and robe, together with a number of bhikkhus, while descending from Vulture Peak Mountain, saw a large log of wood in a certain place. Having seen it, he addressed the bhikkhus: "Do you see, friends, that large log of wood?" "Yes, friend," they replied. "If a bhikkhu, friends, possessing psychic power and mastery of mind, were to wish, he could perceive that log of wood as earth. And why is that? There is, friends, in that log of wood, the earth element, relying on which, a bhikkhu possessing psychic power and mastery of mind could perceive that log of wood as earth. If a bhikkhu, friends, possessing psychic power and mastery of mind, were to wish, he could perceive that log of wood as water... ...or as fire... ...or as wind... ...or as beautiful... ...or as repulsive. And why is that? There is, friends, in that log of wood, the repulsive element, relying on which, a bhikkhu possessing psychic power and mastery of mind could perceive that log of wood as repulsive." The Eleventh. 12. The Discourse to Nāgita Thus have I heard: At one time, the Blessed One, while wandering in the Kōsala country, together with a large community of bhikkhus, arrived at a brahmin village of the Kōsalans named Icchānaṅgala. There, the Blessed One dwelt in Icchānaṅgala, in the Icchānaṅgala forest grove. The brahmin householders of Icchānaṅgala heard: "Indeed, sirs, the ascetic Gotama, a Sakyan son, gone forth from the Sakyan clan, has arrived at Icchānaṅgala, and is dwelling in Icchānaṅgala, in the Icchānaṅgala forest grove. And concerning that venerable Gotama, such a good report has arisen: 'Indeed, that Blessed One is an Arahant, a Fully Self-Awakened One, endowed with knowledge and conduct... a Buddha, a Blessed One.' He sees this world with its devas... it is the vision of an Arahant." Then, the brahmin householders of Icchānaṅgala, when that night had passed, taking much food, both solid and soft, went to the Icchānaṅgala forest grove; having approached, they stood at the outer gatehouse, making loud noises, great noises. Now at that time, the venerable Nāgita was the Buddha's attendant. Then the Blessed One addressed the venerable Nāgita: "Who are those, Nāgita, making loud noises, great noises? Fishermen, I suppose, disturbing the fish?" "These, Venerable Sir, are the brahmin householders of Icchānaṅgala, who have brought much food, both solid and soft, and are standing at the outer gatehouse, intending it for the Blessed One and the community of bhikkhus." "May I not, Nāgita, associate with fame, nor fame with me. Whoever, Nāgita, would not be a willing recipient, an unhindered recipient, an unburdensome recipient, of this happiness of renunciation, happiness of seclusion, happiness of tranquility, happiness of awakening— of which I am a willing recipient, an unhindered recipient, an unburdensome recipient— such a one might enjoy that happiness of excrement, happiness of sleep, happiness of gain, honor, and renown." "Now, Venerable Sir, may the Blessed One consent; may the Fortunate One consent; now is the time, Venerable Sir, for the Blessed One to consent. Wherever, Venerable Sir, the Blessed One will go, there will brahmin householders, townsfolk, and countryfolk incline. Just as, Venerable Sir, when a heavy rain falls, the waters flow according to the slope;" Just so, indeed, Venerable Sir, wherever the Blessed One now goes, the brahmins and householders, both townsfolk and countryfolk, will incline towards him. For what reason? Because, Venerable Sir, of the Blessed One's virtue and wisdom. Nagita, may I not meet with fame, nor fame with me. For if, Nagita, one were not a willing, unhindered, unburdened recipient of this happiness of renunciation, of seclusion, of tranquility, of awakening, of which I am a willing, unhindered, unburdened recipient, then one might delight in that happiness of excrement, of sleepiness, of gain, honor, and renown. Here, Nagita, I see a monk dwelling near a village, sitting in concentration. And it occurs to me, Nagita: 'Now, a monastery attendant or a novice will attend to this venerable one, and will make him fall from that concentration.' Therefore, Nagita, I am not pleased with that monk's dwelling near a village. But here, Nagita, I see a forest-dwelling monk, sitting in the forest, nodding off. And it occurs to me, Nagita: 'Now, this venerable one, having dispelled this weariness from sleep, will focus his mind solely on the perception of the forest, on solitude.' Therefore, Nagita, I am pleased with that monk's dwelling in the forest. But here, Nagita, I see a forest-dwelling monk, sitting in the forest, not concentrated. And it occurs to me, Nagita: 'Now, this venerable one will either concentrate his unconcentrated mind, or his concentrated mind will...' will protect it.” Therefore, Nāgita, I am pleased with that monk who dwells in the forest. Here again, Nāgita, I see a monk, a forest dweller, seated in the forest, composed. Then, Nāgita, this thought occurs to me: “Now this venerable one will either free his unliberated mind, or protect his liberated mind.” Therefore, Nāgita, I am pleased with that monk who dwells in the forest. Here again, Nāgita, I see a monk dwelling near a village, who obtains robes, almsfood, lodgings, and medicinal requisites for the sick. Desiring that gain, honor, and renown, he abandons seclusion, he abandons the remote forest groves and secluded lodgings; he goes down to a village, town, or royal capital and makes his dwelling there. Therefore, Nāgita, I am not pleased with that monk who dwells near a village. Here again, Nāgita, I see a monk, a forest dweller, who obtains robes, almsfood, lodgings, and medicinal requisites for the sick. Rejecting that gain, honor, and renown, he does not abandon seclusion, he does not abandon the remote forest groves and secluded lodgings. Therefore, Nāgita, I am pleased with that monk who dwells in the forest. When, Nāgita, I am on a long journey and see no one ahead or behind, I feel at ease, Nāgita, at that time, even for the purpose of urinating and defecating.” The twelfth. The Chapter on Devas, the fourth. Its summary: Two trainees, non-decline, Moggallāna, parts of knowledge; Dispute, giving, doing, cause, Kimila, wood-log, Nāgita.