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but abandons it, dispels it, makes an end of it, brings it to an end. Any evil unwholesome states that arise, he does not endure, but abandons, dispels, makes an end of it, brings it to an end. makes them come to an end, makes them disappear. For if, monks, to one not dispelling them, defilements, vexations, and fevers would arise, by dispelling them, those defilements, vexations, and fevers do not arise. These, monks, are called defilements to be abandoned by dispelling, which are abandoned by dispelling. And what, monks, are the defilements to be abandoned by development, which are abandoned by development? Here, monks, a monk, reflecting wisely, develops the enlightenment factor of mindfulness, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. Reflecting wisely, develops the enlightenment factor of discrimination of states, reflecting wisely, develops the enlightenment factor of energy, reflecting wisely, develops the enlightenment factor of rapture, reflecting wisely, develops the enlightenment factor of tranquility, reflecting wisely, develops the enlightenment factor of concentration, reflecting wisely, develops the enlightenment factor of equanimity, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. For if, monks, to one not developing them, defilements, vexations, and fevers would arise, by developing them, those defilements, vexations, and fevers do not arise. These, monks, are called defilements to be abandoned by development, which are abandoned by development. Indeed, monks, a monk endowed with these six qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. The Fourth. 5. The Discourse to Dārukammika 59. Thus have I heard: On one occasion the Blessed One was staying in Nātika, in the Brick Hall. Then Dārukammika the householder approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. To Dārukammika the householder, seated to one side, the Blessed One said this: "Householder, is alms-giving given in your family?" "Yes, venerable sir, alms-giving is given in my family. And indeed, venerable sir, it is given to those monks who are forest-dwellers, alms-gatherers, rag-robe wearers, or Arahants, or those who have entered the path to Arahantship; to such monks, venerable sir, alms-giving is given by me." "Householder, it is difficult for you to know..." A householder, one who enjoys sensual pleasures, dwelling in a bed crowded with children, experiencing Kasi sandalwood, wearing garlands, perfumes, and ointments, delighting in gold and silver— "Are these Arahants?" "Or have these attained the path to Arahantship?" Even if, householder, a bhikkhu is a forest-dweller, arrogant, conceited, fickle, talkative, scattered in speech, unmindful, not comprehending, not concentrated, with a wandering mind, with uncontrolled senses— Thus, by that aspect, he is blameworthy. Even if, householder, a bhikkhu is a forest-dweller, not arrogant, not conceited, not fickle, not talkative, not scattered in speech, with mindfulness established, comprehending, concentrated, with a unified mind, with restrained senses— Thus, by that aspect, he is praiseworthy. Even if, householder, a bhikkhu is a village-dweller, arrogant... Thus, by that aspect, he is blameworthy. Even if, householder, a bhikkhu is a village-dweller, not arrogant... Thus, by that aspect, he is praiseworthy. Even if, householder, a bhikkhu is an alms-gatherer, arrogant... Thus, by that aspect, he is blameworthy. Even if, householder, a bhikkhu is an alms-gatherer, not arrogant... Thus, by that aspect, he is praiseworthy. Even if, householder, a bhikkhu is an invited guest, arrogant... Thus, by that aspect, he is blameworthy. Even if, householder, a bhikkhu is an invited guest, not arrogant... Thus, by that aspect, he is praiseworthy. Even if, householder, a bhikkhu is a rag-robe wearer, arrogant... Thus, by that aspect, he is blameworthy. Even if, householder, a bhikkhu is a rag-robe wearer, not arrogant... Thus, by that aspect, he is praiseworthy. Even if, householder, a bhikkhu is a wearer of robes from householders, arrogant, conceited, fickle, talkative, scattered in speech, unmindful, not comprehending, not concentrated, with a wandering mind, with uncontrolled senses— Thus, by that aspect, he is blameworthy. Even if, householder, a bhikkhu is a wearer of robes from householders, not arrogant, not conceited, not fickle, not talkative, not scattered in speech, with mindfulness established, comprehending, concentrated, with a unified mind, with restrained senses— Thus, by that aspect, he is praiseworthy. "Come now, h... Householder, give a gift to the Saṅgha. As you give a gift to the Saṅgha, your mind will become clear. You, with a clear mind, after the breaking up of the body, after death, will be reborn in a good destination, a heavenly world. "Venerable sir, from today onwards I will give gifts to the Saṅgha." The Fifth. 6. The Discourse on Hatthisāriputta 60. Thus have I heard – At one time the Blessed One was staying in Bārāṇasī, at Isipatana in the Deer Park. Now at that time, many elder bhikkhus, having returned from their alms-round after their meal, were sitting together in the circular hall, engaged in a discussion on the Abhidhamma. There, indeed, the venerable Citta Hatthisāriputta kept interrupting the elder bhikkhus' discussion on the Abhidhamma. Then the venerable Mahākoṭṭhika said to the venerable Citta Hatthisāriputta: "Venerable Citta Hatthisāriputta, do not interrupt the elder bhikkhus' discussion on the Abhidhamma. Venerable Citta, wait until the discussion is finished." When this was said, the companion bhikkhus of the venerable Citta Hatthisāriputta said to the venerable Mahākoṭṭhika: "Venerable Mahākoṭṭhika, do not dismiss the venerable Citta Hatthisāriputta. The venerable Citta Hatthisāriputta is wise. And the venerable Citta Hatthisāriputta is capable of discussing the Abhidhamma with the elder bhikkhus." "Friends, it is difficult to know this, when one does not know the mental state of another. Here, friends, some individual is very gentle, very humble, very calm, as long as he lives relying on the Teacher or some respected fellow practitioner. But when he withdraws from the Teacher, withdraws from respected fellow practitioners, he lives associating with bhikkhus, bhikkhunis, laymen, laywomen, kings, royal ministers, sectarians, and their disciples. For him, thus associated and familiar... living openly, given to talk, lust defiles his mind. With a mind defiled by lust, he renounces the training and returns to the lower state. “Just as, friends, a bull that eats crops, is tied with a rope, or confined in a pen. If someone, friends, were to say: ‘This bull that eats crops will certainly not enter the crop field again,’ would he be speaking rightly, friends?” “No, indeed, friend.” “It is possible, friends, that this bull that eats crops, having broken the rope or burst through the pen, might enter the crop field again. Even so, friends, some individual here is so restrained, so calm, so peaceful, as long as he lives relying on the Teacher, or on some respected fellow practitioner. But when he separates from the Teacher, and separates from respected fellow practitioners, he lives in company with monks, with nuns, with laymen, with laywomen, with kings, with royal ministers, with sectarians, with sectarian disciples. Living in company, intimate, open, given to talk, lust defiles his mind. With a mind defiled by lust, he renounces the training and returns to the lower state. “Here again, friends, some individual, quite secluded from sensual pleasures… …he enters and dwells in the first jhāna. Thinking, ‘I am an obtainer of the first jhāna,’ he lives in company with monks… …he renounces the training and returns to the lower state. Just as, friends, a heavy downpour of rain falling on a crossroads would make the dust disappear and mud appear. If someone, friends, were to say: ‘Now, on that crossroads, dust will certainly not appear again,’ would he be speaking rightly, friends?” “No, indeed, friend.” “It is possible, friends, , that on that great crossroads people might pass over, or cattle might pass over, or wind and sun might dry up the moisture, and then again dust might appear. Just so, friends, here some individual, quite secluded from sensual pleasures… …enters and dwells in the first jhāna. He, thinking ‘I am a recipient of the first jhāna,’ dwells associated with bhikkhus… …renounces the training and reverts to a lower state. “Here again, friends, some individual, with the stilling of thought and examination… …enters and dwells in the second jhāna. He, thinking ‘I am a recipient of the second jhāna,’ dwells associated with bhikkhus… …renounces the training and reverts to a lower state. Just as, friends, not far from a village or town there is a great pond. There, a heavy downpour of rain might make shells and pebbles disappear. Now, friends, if someone were to say, ‘Now in that pond shells and pebbles will not appear again,’ would he, friends, be speaking rightly?” “No, indeed, friend.” “It is possible, friends, that in that pond people might drink, or cattle might drink, or wind and sun might dry up the moisture, and then again shells and pebbles might appear. Just so, friends, here some individual, with the stilling of thought and examination… …enters and dwells in the second jhāna. He, thinking ‘I am a recipient of the second jhāna,’ dwells associated with bhikkhus… …renounces the training and reverts to a lower state. “Here again, friends, some individual, with the fading of rapture… …enters and dwells in the third jhāna. He, thinking ‘I am a recipient of the third jhāna,’ dwells associated with bhikkhus… …renounces the training and reverts to a lower state.