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abstains from the taking of life… abstains from distilled and fermented intoxicants which are a basis for heedlessness. This, monks, is called accomplishment in virtue. And what, monks, is accomplishment in generosity? Here, monks, a young man of good family dwells in a house with a mind rid of the stain of stinginess… open to requests, delighting in sharing gifts. This, monks, is called accomplishment in generosity. And what, monks, is accomplishment in wisdom? Here, monks, a young man of good family is wise… leading to the right destruction of suffering. This, monks, is called accomplishment in wisdom. These, monks, are the eight accomplishments. Diligent in his work, heedful and well-ordered; He lives a balanced life, and guards what he has gathered. Faithful, accomplished in virtue, generous, free from stinginess; He always purifies the path, for welfare in the future life. These eight qualities, for the faithful householder; Declared by the name of truth, bring happiness in both worlds. For the welfare in this life, and for happiness in the future life; Thus for householders, generosity and merit increase. The sixth. 7. The Discourse on Wishes 77. Thereupon, Venerable Sāriputta addressed the monks: "Friends, monks!" "Friends," those bhikkhus replied to Venerable Sāriputta. Venerable Sāriputta said this: "These eight persons, friends, are present, are found in the world. Which eight? Here, friends, for a bhikkhu living in seclusion, living independently, a desire arises for gain. He strives, he struggles, he exerts for gain. For him, striving, struggling, exerting for gain, gain does not arise. He, because of that lack of gain, grieves, toils, laments, beats his breast, cries out, falls into confusion. This, friends, is called: 'A bhikkhu lives desiring gain, he strives, he struggles, he exerts for gain, but he is not a gainer, he is one who grieves and laments, he has fallen away from the true Dhamma.'" "Here again, friends, for a bhikkhu living in seclusion, living independently, a desire arises for gain. He strives, he struggles, he exerts for gain. For him, striving, struggling, exerting for gain, gain arises. He, because of that gain, becomes intoxicated, becomes heedless, falls into heedlessness. This, friends, is called: 'A bhikkhu lives desiring gain, he strives, he struggles, he exerts for gain, and he is a gainer, he is one who is intoxicated and heedless, he has fallen away from the true Dhamma.'" "Here again, friends, for a bhikkhu living in seclusion, living independently, a desire arises for gain. He does not strive, he does not struggle, he does not exert for gain. For him, not striving, not struggling, not exerting for gain, gain does not arise. He, because of that lack of gain, grieves, toils, laments, beats his breast, cries out, falls into confusion. This, friends, is called: 'A bhikkhu lives desiring gain, he does not strive, he does not struggle, he does not exert for gain, and he is not a gainer, he is one who grieves and laments, he has fallen away from the true Dhamma.'" "Here again, friends, for a bhikkhu living in seclusion, living independently, a desire arises for gain. He does not strive, he does not struggle, he does not exert for gain. For him, not striving, not struggling, not exerting for gain, gain..." Here, gain arises. He, by that gain, becomes intoxicated, becomes heedless, falls into heedlessness. This, friends, is called: ‘A bhikkhu dwells desiring gain, does not exert, does not strive, does not endeavor for gain, and is a gainer, and is intoxicated, and is heedless, and has fallen from the good Dhamma.’ Here, friends, for a bhikkhu dwelling in seclusion, living independently, a desire for gain arises. He exerts, strives, endeavors for gain. For him, exerting, striving, endeavoring for gain, gain does not arise. He, by that lack of gain, does not sorrow, does not languish, does not lament, does not beat his breast and cry, does not fall into confusion. This, friends, is called: ‘A bhikkhu dwells desiring gain, exerts, strives, endeavors for gain, and is not a gainer, and does not sorrow, and does not lament, and has not fallen from the good Dhamma.’ Here, friends, for a bhikkhu dwelling in seclusion, living independently, a desire for gain arises. He exerts, strives, endeavors for gain. For him, exerting, striving, endeavoring for gain, gain arises. He, by that gain, does not become intoxicated, does not become heedless, does not fall into heedlessness. This, friends, is called: ‘A bhikkhu dwells desiring gain, exerts, strives, endeavors for gain, and is a gainer, and is not intoxicated, and is not heedless, and has not fallen from the good Dhamma.’ Here, friends, for a bhikkhu dwelling in seclusion, living independently, a desire for gain arises. He does not exert, does not strive, does not endeavor for gain. For him, not exerting, not striving, not endeavoring for gain, gain does not arise. He, by that lack of gain, does not sorrow, does not languish, does not lament, does not beat his breast and cry, does not fall into confusion. This, friends, is called: ‘A bhikkhu dwells desiring gain, does not exert, does not strive, does not endeavor for gain, and is not a gainer, and does not sorrow, and does not lament, and has not fallen from the good Dhamma.’ Here, friends, for a bhikkhu dwelling in seclusion, living independently, Desire arises for gain. He does not exert himself, does not strive, does not endeavor for gain. For him, not exerting, not striving, not endeavoring for gain, gain arises. He, by that gain, does not become intoxicated, does not become heedless, does not fall into heedlessness. This, friends, is called: ‘A bhikkhu dwells desiring gain, does not exert himself, does not strive, does not endeavor for gain, and is a gainer, and is not intoxicated, and is not heedless, and is not fallen from the true Dhamma.’ These, friends, are the eight persons existing, found in the world. The Seventh. 8. The Discourse on Sufficiency There, indeed, Venerable Sāriputta addressed the bhikkhus… (and so on)… Friends, endowed with six qualities, a bhikkhu is sufficient for himself, sufficient for others. With which six? Here, friends, a bhikkhu is quick to grasp wholesome qualities; and is one who retains the teachings he has heard; and is one who examines the meaning of the teachings he has retained; and having understood the meaning, having understood the Dhamma, practices in accordance with the Dhamma; and is of good speech, of good utterance, endowed with a refined voice, clear, unhesitating, making the meaning understood; and is one who instructs, encourages, inspires, and gladdens his fellow practitioners. Indeed, friends, endowed with these six qualities, a bhikkhu is sufficient for himself, sufficient for others. Friends, endowed with five qualities, a bhikkhu is sufficient for himself, sufficient for others. With which five? Here, friends, a bhikkhu is not quick to grasp wholesome qualities; but is one who retains the teachings he has heard; and is one who examines the meaning of the teachings he has retained; and having understood the meaning, having understood the Dhamma, practices in accordance with the Dhamma; and is of good speech… (and so on)… and is one who instructs… (and so on)… his fellow practitioners. Indeed, friends, endowed with these five qualities, a bhikkhu is sufficient for himself, sufficient for others. Friends, endowed with four qualities, a bhikkhu is sufficient for himself, but not sufficient for others. With which four? (What) four? Here, friend, a monk is quick to understand wholesome states; is of a nature to retain the teachings he has heard; is one who examines the meaning of the teachings he has retained; and having understood the meaning, having understood the Dhamma, practices in accordance with the Dhamma; but is not of good speech... ...is not one who explains... ...to his fellow practitioners. Indeed, friend, a monk endowed with these four qualities is capable for himself, not capable for others. Friend, a monk endowed with four qualities is capable for others, not capable for himself. By what four? Here, friend, a monk is quick to understand wholesome states; is of a nature to retain the teachings he has heard; but is not one who examines the meaning of the teachings he has retained; and having not understood the meaning, having not understood the Dhamma, does not practice in accordance with the Dhamma; but is of good speech... ...and is one who explains... ...to his fellow practitioners. Indeed, friend, a monk endowed with these four qualities is capable for others, not capable for himself. Friend, a monk endowed with three qualities is capable for himself, not capable for others. By what three? Here, friend, a monk is indeed not quick to understand wholesome states; is of a nature to retain the teachings he has heard; is one who examines the meaning of the teachings he has retained; and having understood the meaning, having understood the Dhamma, practices in accordance with the Dhamma; but is not of good speech... ...is not one who explains... ...to his fellow practitioners. Indeed, friend, a monk endowed with these three qualities is capable for himself, not capable for others. Friend, a monk endowed with three qualities is capable for others, not capable for himself. By what three? Here, friend, a monk is indeed not quick to understand wholesome states; is of a nature to retain the teachings he has heard; but is not one who examines the meaning of the teachings he has retained; and having not understood the meaning, having not understood the Dhamma, does not practice in accordance with the Dhamma; but is of good speech... ...meaning. for making the meaning clear, and is an instructor... to his fellow practitioners. Indeed, friends, a bhikkhu endowed with these three qualities is fit for others, not fit for himself. "Friends, a bhikkhu endowed with two qualities