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in the lion’s posture, placing one foot on the other, mindful and clearly comprehending, having fixed his mind on the thought of rising; during the last watch of the night, he gets up and purifies his mind from obstructive states by walking and sitting. This, monks, is Nanda’s devotion to wakefulness. “And this, monks, is Nanda’s mindfulness and clear comprehension. Here, monks, feelings arise in Nanda knowingly, they persist knowingly, they cease knowingly; perceptions… thoughts… they go to the food. This, monks, is how Nanda is endowed with mindfulness and clear comprehension. "What else, monks, is Nanda, guarded in his sense faculties, moderate in eating, devoted to wakefulness, endowed with mindfulness and clear comprehension, by which Nanda is able to lead a complete and pure holy life?" The Ninth. 10. The Basket-Worm Sutta 10. At one time the Blessed One was staying in Campā, on the bank of Gaggarā's lotus pond. Now at that time, monks were accusing a monk of an offense. That monk, being accused of an offense by the monks, would respond with one thing after another, divert the conversation outwards, and display anger, ill-will, and displeasure. Then the Blessed One addressed the monks: "Expel that person, monks; expel that person, monks. That person should be removed, monks. Why should you trouble yourselves with that outsider? Here, monks, the going forth and coming back, the looking and looking around, the bending and stretching, the wearing of the outer robe, bowl, and robes of a certain person is just like that of other good monks— as long as the monks do not see his offense. But when the monks see his offense, they know him thus: 'This is a defiler of ascetics, a husk of an ascetic, a basket-worm of an ascetic.' Knowing him thus, they expel him. For what reason? 'Lest he defile other good monks!'" "Just as, monks, in a thriving barley field, a barley defiler, a barley husk, a barley basket-worm might grow. Its root is just like that of other good barley; its stalk is just like that, Just as with other good barley, its leaf is just like that, just as with other good barley— until its head does not appear. But when its head appears, they know it thus: 'This is a barley-spoiler, a barley-chaff, a barley-weed.' Knowing it thus, they uproot it completely and cast it outside the barley field. For what reason? 'Lest it spoil other good barley!' Even so, bhikkhus, here some individual's going forth and coming back, looking forward and looking around, bending and stretching, wearing the outer robe, bowl, and inner robe is just like that of other good bhikkhus— until the bhikkhus do not see his offense. But when the bhikkhus see his offense, they know him thus: 'This is a recluse-spoiler, a recluse-chaff, a recluse-weed.' Knowing him thus, they expel him outside. For what reason? 'Lest he spoil other good bhikkhus!' Just as, bhikkhus, when a great heap of grain is being winnowed, those grains that are firm and substantial form one pile to one side, but those grains that are weak and chaffy the wind blows away to one side. Then the owners, taking a broom, sweep them away even more. For what reason? 'Lest they spoil other good grains!' Even so, bhikkhus, here some individual's going forth and coming back, looking forward and looking around, bending and stretching, wearing the outer robe, bowl, and inner robe is just like that of other good bhikkhus— until the bhikkhus do not see his offense. But when the bhikkhus see his offense, they know him thus: 'This is a recluse-spoiler, a recluse-chaff, a recluse-weed.' Knowing him thus, they expel him outside. Why is that? Lest he corrupt other good monks. Just as, monks, a man desiring a water-pipe takes a sharp axe and enters the forest. Whatever tree he strikes with the axe-handle, those trees that are strong, full of heartwood, when struck with the axe-handle, resound harshly. But those trees that are rotten inside, exuding sap, like a kasambu tree, when struck with the axe-handle, resound hollowly. He cuts it at the root, having cut it at the root, he cuts it at the top, having cut it at the top, he cleanses the inside thoroughly, having cleansed the inside thoroughly, he fits it as a water-pipe. Even so, monks, the going forth and coming back, the looking and glancing, the bending and stretching, the wearing of the outer robe, bowl, and inner robe of a certain person here is just like that of other good monks – as long as the monks do not see his offense. But when the monks see his offense, they know him thus: ‘This is a corrupter of ascetics, a chaff-like ascetic, a kasambu-like ascetic.’ Knowing him thus, they expel him. Why is that? Lest he corrupt other good monks. Know him to be living together, evil-willed and angry; Envious, stubborn, deceitful, jealous, stingy, sly. He speaks gently, he speaks like an ascetic; He does deeds in secret, evil-minded, disrespectful. Creeping and lying, knowing him truly as such; All of you, being united, expel him. Cast out the kasambu, remove the rottenness; Then drive away the chaff, the non-ascetics who pretend to be ascetics. Having expelled the evil-willed, those with evil conduct and resort; Live together with the pure, mindful and attentive; Then united, you will live Indeed, You will make an end to suffering. The Tenth. The Chapter on Loving-kindness, the First. Its Summary – Loving-kindness and Wisdom, Two Dear Ones, two Worlds, two Misfortunes; Devadatta and Uttara, Nanda and Kāraṇḍava, thus.