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then, Brahmin, I declared myself to have awakened to the unsurpassed perfect self-awakening in the world with its devas, its Māras, its Brahmās, among the generation with its recluses and brahmins, with its devas and humans. Knowledge and vision arose in me: 'My liberation is unshakeable; this is the last birth; there is now no more renewed existence.'" When this was said, the brahmin Jāṇussoṇī said to the Blessed One: "Excellent, good Gotama! Excellent, good Gotama! ... May the good Gotama accept me as a lay follower, who has gone for refuge from this day forth for as long as life lasts." The Seventh. 8. The Discourse on Fetters "Monks, I will teach you the Dhamma discourse on fetters and unfettering. Listen to it... And what, monks, is that Dhamma discourse on fetters and unfettering? A woman, monks, attends inwardly to the female faculty – to femaleness, to female appearance, to female ways, to female desires, to female voice, to female adornment. She delights in it, she takes pleasure in it. Delighting in it, taking pleasure in it, she attends outwardly to the male faculty – to maleness, to male appearance, to male ways, to male desires, to male voice, to male adornment. She delights in it, she takes pleasure in it. Delighting in it, taking pleasure in it, she longs for union outwardly. And she longs for the pleasure and joy that arise for her due to that union. In her womanhood, monks, she is attached. Delighted beings with men have come to union. Thus, indeed, monks, a woman does not transcend her womanhood. A man, monks, internally attends to the male faculty – male form, male posture, male manner, male desire, male voice, male adornment. He delights there, he is pleased there. Delighted there, pleased there, externally he attends to the female faculty – female form, female posture, female manner, female desire, female voice, female adornment. He delights there, he is pleased there. Delighted there, pleased there, externally he longs for union. And whatever happiness and joy arises for him from that union, that too he longs for. Delighted in their manhood, monks, beings have come to union with women. Thus, indeed, monks, a man does not transcend his manhood. Thus, indeed, monks, there is union. And how, monks, is there disunion? A woman, monks, internally does not attend to the female faculty – female form, female posture, female manner, female desire, female voice, female adornment. She does not delight there, she is not pleased there. Undelighted there, unpleased there, externally she does not attend to the male faculty – male form, male posture, male manner, male desire, male voice, male adornment. She does not delight there, she is not pleased there. Undelighted there, unpleased there, externally she does not long for union. And whatever happiness and joy arises for her from that union, that too she does not long for. Undelighted in their womanhood, monks, beings have come to disunion with men. Thus, indeed, monks, a woman transcends her womanhood. A man, monks, internally does not attend to the male faculty – male form, male posture, male manner, male desire, male voice, male adornment. He does not delight there, he is not pleased there. Undelighted there, unpleased there, Not delighting outwardly, he does not pay attention to the female faculty – female form, female demeanor, female manner, female desire, female voice, female adornment. He is not attracted there, he does not delight there. He, unattached there, not delighting there, does not long for outward connection. And whatever happiness and joy arises for him from connection, that too he does not long for. In manhood, bhikkhus, beings who do not delight have gone to disunion with women. Thus, bhikkhus, a man transcends manhood. Thus, bhikkhus, there is disunion. This, bhikkhus, is the discourse on union and disunion. The Eighth. 9. The Discourse on the Great Fruit of Giving 52. At one time the Blessed One was staying in Campā, on the bank of the Gaggara Pond. Then a good many lay followers from Campā approached the venerable Sāriputta; having approached, they paid homage to the venerable Sāriputta and sat down to one side. Seated to one side, the lay followers from Campā said to the venerable Sāriputta: "It has been a long time, venerable sir, since we heard a Dhamma talk from the Blessed One's presence. It would be good, venerable sir, if we could hear a Dhamma talk from the Blessed One's presence." "Then, friends, you should come on the Uposatha day; perhaps you might get to hear a Dhamma talk from the Blessed One's presence." "Yes, venerable sir," the lay followers from Campā replied to the venerable Sāriputta, then rose from their seats, paid homage to the venerable Sāriputta, circumambulated him, and departed. Then, on that Uposatha day, the lay followers from Campā approached the venerable Sāriputta; having approached, they paid homage to the venerable Sāriputta and stood to one side. Then the venerable Sāriputta, together with those lay followers from Campā, approached the Blessed One... ...approached; having approached, he saluted the Blessed One and sat down to one side. Seated to one side, indeed, the venerable Sāriputta said this to the Blessed One: "Is it possible, indeed, venerable sir, that for some here, a gift given of the same kind is not greatly fruitful, not greatly beneficial? But is it possible, venerable sir, that for some here, a gift given of the same kind is greatly fruitful, greatly beneficial?" "It is possible, Sāriputta, that for some here, a gift given of the same kind is not greatly fruitful, not greatly beneficial. But it is possible, Sāriputta, that for some here, a gift given of the same kind is greatly fruitful, greatly beneficial." "What, indeed, venerable sir, is the reason, what is the cause, by which for some here, a gift given of the same kind is not greatly fruitful, not greatly beneficial? What, indeed, venerable sir, is the reason, what is the cause, by which for some here, a gift given of the same kind is greatly fruitful, greatly beneficial?" "Here, Sāriputta, some person gives a gift with expectation, gives a gift with a mind bound (to the result), gives a gift looking for accumulation, gives a gift thinking, 'I will enjoy this after death.' He gives that gift to a recluse or a brahmin: food, drink, clothing, vehicles, garlands, perfumes, ointments, beds, dwellings, lamps. What do you think, Sāriputta, would some person give such a gift?" "Yes, venerable sir." "There, Sāriputta, whoever gives a gift with expectation, gives a gift with a mind bound (to the result), gives a gift looking for accumulation, gives a gift thinking, 'I will enjoy this after death.' Having given that gift, with the breaking up of the body, after death, he reappears in companionship with the devas of the Four Great Kings. Having exhausted that kamma, that power, that fame, that sovereignty, he is one who comes back, one who returns to this state (human realm). "Here again, Sāriputta, some person does not indeed give a gift with expectation, does not give a gift with a mind bound (to the result), does not give a gift looking for accumulation, does not give a gift thinking, 'I will enjoy this after death.' He gives a gift, thinking, "I will enjoy it again." Or he gives a gift, thinking, "It is good to give." ...or he gives a gift, not thinking, "It is good to give." Or he gives a gift, thinking, "It was given before, done before by my fathers and grandfathers; I should not let the ancient family tradition decline." ...or he gives a gift, not thinking, "It was given before, done before by my fathers and grandfathers; I should not let the ancient family tradition decline." Or he gives a gift, thinking, "I cook, these do not cook; I should not, cooking, fail to give a gift to those who do not cook." ...or he gives a gift, not thinking, "I cook, these do not cook; I should not, cooking, fail to give a gift to those who do not cook." Or he gives a gift, thinking, "Just as those great sacrifices of the ancient sages were, namely, of Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, Bhagu, so too will this distribution of gifts be for me." ...or he gives a gift, not thinking, "Just as those great sacrifices of the ancient sages were, namely, of Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, Bhagu, so too will this distribution of gifts be for me." Or he gives a gift, thinking, "As I give this gift, my mind becomes clear; gladness and joy arise." ...or he gives a gift, not thinking, "As I give this gift, my mind becomes clear; gladness and joy arise." Or he gives a gift as an adornment and equipment for the mind. He gives that gift to a recluse or a brahmin: food, drink, clothing, vehicles, garlands, perfumes, unguents, beds, dwellings, lamps. "What do you think, Sāriputta, would someone give such a gift?" "Yes, venerable sir." "Now, Sāriputta, as to the one who does not give a gift with expectation; does not give a gift with a mind bound (to the recipient); does not give a gift with a view to accumulating (merit for future lives); does not give a gift thinking, 'This will be for me in the next world...'" gives a gift, thinking, 'I will enjoy this'; nor gives a gift, thinking, 'It is good to give'; nor gives a gift, thinking, 'What was given before, done before by my fathers and grandfathers, I should not let the ancient family tradition decline'; nor gives a gift, thinking, 'I cook, these do not cook; it is not right for me, who cooks, not to give a gift to those who do not cook'; nor gives a gift, thinking, 'Just as those great sacrifices were for those ancient sages – namely, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, Bhagu – so too will this distribution of gifts be for me';