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but not because of that, with the breaking up of the body, after death, he would arise in a state of deprivation, a bad destination, a downfall, hell. But when that immoral one, of evil nature, … (etc.) … refuse-like, consumes almsfood given in faith by wealthy nobles, or wealthy brahmins, or wealthy householders, that indeed is for his long-term harm and suffering; with the breaking up of the body, after death, he arises in a state of deprivation, a bad destination, a downfall, hell. “What do you think, monks, which is better: when a strong man, having seized him by the head or by the shoulders, would make him sit down or lie down on a heated iron bed or an iron stool, or when he consumes a bed or stool given in faith by wealthy nobles, or wealthy brahmins, or wealthy householders?” “This indeed is better, venerable sir, when wealthy nobles ...or of wealthy brahmins, or of wealthy householders, a couch or chair given in faith. That is suffering, venerable sir, when a strong man, seizing by the head or seizing by the shoulder, would make one sit or make one lie down on a heated iron couch or an iron chair. "I declare to you, monks, I make known to you, monks, that this indeed is better for that immoral one, (and so on) born of filth, that a strong man, seizing by the head or seizing by the shoulder, would make him sit or make him lie down on a heated iron couch or an iron chair. For what reason? Because from that cause, monks, he would meet death or suffering unto death, but not because of that, after the breaking up of the body, after death, would he be reborn in a state of woe, a bad destination, a downfall, in hell. But when that immoral one, monks, of evil conduct, (and so on) born of filth, partakes of a couch or chair given in faith by wealthy warriors, or wealthy brahmins, or wealthy householders, that, monks, is for his long-term harm and suffering; after the breaking up of the body, after death, he is reborn in a state of woe, a bad destination, a downfall, in hell. "What do you think, monks, which is better – that a strong man, seizing by the feet upwards and head downwards, would throw one into a heated iron pot, blazing, glowing, shining brightly – where, being cooked and bubbling up, he would sometimes go up, sometimes go down, sometimes go sideways, or that one would partake of a dwelling given in faith by wealthy warriors, or wealthy brahmins, or wealthy householders?" "This indeed, venerable sir, is better – that one would partake of a dwelling given in faith by wealthy warriors, or wealthy brahmins, or wealthy householders. That is suffering, venerable sir, when a strong man, seizing by the feet upwards and head downwards, would throw one into a heated iron pot..." should drink, when it is blazing, flaming, and glowing— he, bubbling up there, might go up sometimes, might go down sometimes, might go across sometimes.” “I declare to you, monks, I make known to you, monks, that this is better for that immoral person, that evil-natured person… that one born of filth, that a strong man should take him head down, feet up… and might go across sometimes. For what reason? Because from that cause, monks, he would meet death, or suffering like death, but not because of that, with the breaking up of the body, after death, he would arise in a state of woe, a bad destination, a downfall, hell. But that immoral person, monks, that evil-natured person… that one born of filth, who consumes the offerings of faith from great wealthy Khattiyas, or great wealthy Brahmins, or great wealthy householders, that, monks, will be for his long-term harm and suffering, with the breaking up of the body, after death, he will arise in a state of woe, a bad destination, a downfall, hell. Therefore, monks, you should train yourselves thus: ‘For those whose robes, almsfood, lodgings, and medicinal requisites for the sick we consume, their deeds will be of great fruit, of great benefit, and this our going forth will not be barren, it will be fruitful, with good results.’ Thus, monks, you should train yourselves: ‘Whether seeing one’s own welfare, monks, it is enough to accomplish it with diligence; whether seeing the welfare of others, monks, it is enough to accomplish it with diligence; whether seeing the welfare of both, monks, it is enough to accomplish it with diligence.’” The Blessed One said this. And while this exposition was being spoken, the hot blood gushed from the mouths of sixty monks. Sixty monks renounced the training. They turned back in shame— "It is very difficult, Blessed One! It is very difficult, Blessed One!" For sixty bhikkhus, without clinging, their minds were liberated from the defilements. The Eighth. 9. The Discourse on Sunetta Formerly, bhikkhus, there was a teacher named Sunetta, a founder of a sect, free from passion for sensual pleasures. Now, bhikkhus, that teacher Sunetta had many hundreds of disciples. Teacher Sunetta taught the Dhamma to his disciples for companionship with Brahmā's world. But those, bhikkhus, whose minds did not become clear when teacher Sunetta taught the Dhamma for companionship with Brahmā's world, they, with the breaking up of the body, after death, reappeared in a state of deprivation, a bad destination, a downfall, in hell. But those, bhikkhus, whose minds became clear when teacher Sunetta taught the Dhamma for companionship with Brahmā's world, they, with the breaking up of the body, after death, reappeared in a good destination, in a heavenly world. Formerly, bhikkhus, there was a teacher named Mūgapakkha... ...Aranemi by name... ...Kuddālaka by name... ...Hatthipāla by name... ...Jotipāla by name... ...Araka by name, a founder of a sect, free from passion for sensual pleasures. Now, bhikkhus, that teacher Araka had many hundreds of disciples. Teacher Araka taught the Dhamma to his disciples for companionship with Brahmā's world. But those, bhikkhus, whose minds did not become clear when teacher Araka taught the Dhamma for companionship with Brahmā's world, they, with the breaking up of the body, after death, reappeared in a state of deprivation, a bad destination, a downfall, in hell. But those, bhikkhus, whose minds became clear when teacher Araka taught the Dhamma for companionship with Brahmā's world, they, with the breaking up of the body, after death, reappeared in a good destination, in a heavenly world. What do you think, bhikkhus, he who these seven teachers, founders of sects, free from passion for sensual pleasures... with many hundreds of followers, with a community of disciples, if one were to abuse and revile them with a corrupted mind, would one generate much demerit?’’ ‘‘Yes, venerable sir.’’ ‘‘Monks, if one were to abuse and revile these seven teachers, founders of sects, dispassionate towards sensual pleasures, with many hundreds of followers, with a community of disciples, with a corrupted mind, one would generate much demerit. But if one abuses and reviles a single person endowed with right view with a corrupted mind, this one generates even more demerit than that. For what reason? Monks, I do not declare such patience outside of this teaching as I do among my fellow practitioners.’’ ‘‘Therefore, monks, you should train yourselves thus: ‘Our minds will not be corrupted towards our fellow practitioners.’ Thus, monks, you should train yourselves.’’ The ninth. 10. Arakasutta ‘‘Formerly, monks, there was a teacher named Araka, a founder of a sect, dispassionate towards sensual pleasures. Teacher Araka, monks, had many hundreds of disciples. Teacher Araka taught the Dhamma to his disciples thus: ‘Short, brahmin, is the life of humans, limited, light, full of suffering, full of tribulation. It should be understood with wisdom, good should be done, the holy life should be lived. There is no escape from death for one who is born. Just as, brahmin, a dewdrop on a blade of grass quickly vanishes when the sun rises, it does not last long; even so, brahmin, human life is like a dewdrop, limited, light, full of suffering, full of tribulation. It should be understood with wisdom, good should be done, the holy life should be lived. There is no escape from death for one who is born. Just as, brahmin, when a heavy rain falls, a water bubble quickly vanishes, it does not last long; Just so, brahmin, the life of humans is like a water bubble, brief, light, full of suffering, full of tribulation. It should be understood with wisdom, good should be done, the holy life should be lived, there is no not dying for one who is born. Just as, brahmin, a line drawn on water quickly vanishes, it does not last long; just so, brahmin, the life of humans is like a line on water, brief, light, full of suffering, full of tribulation. It should be understood with wisdom, good should be done, the holy life should be lived, there is no not dying for one who is born. Just as, brahmin, a mountain river, flowing far, swift-flowing, carrying all away, there is no moment or instant or minute when it turns back, but it goes on, it flows on, it streams on; just so, brahmin, the life of humans is like a mountain river, brief, light, full of suffering, full of tribulation. It should be understood with wisdom, good should be done, the holy life should be lived, there is no not dying for one who is born. Just as, brahmin, a strong man having gathered a ball of spittle on his tongue would easily spit it out; just so, brahmin, the life of humans is like a ball of spittle, brief, light, full of suffering, full of tribulation. It should be understood with wisdom, good should be done, the holy life should be lived, there is no not dying for one who is born. Just as, brahmin, in an iron pot heated all day, a piece of meat thrown in quickly vanishes, it does not last long; just so, brahmin, the life of humans is like a piece of meat, brief, light, full of suffering, full of tribulation. It should be understood with wisdom, good should be done,