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Homage to that Blessed One, the Worthy One, the Perfectly Self-Enlightened One. The Numerical Discourses The Book of the Nines 1. The First Fifty 1. The Chapter on Awakening 1. The Discourse on Awakening 1. Thus have I heard – On one occasion the Blessed One was dwelling at Savatthi, in Jeta's Grove, Anathapindika's park. There the Blessed One addressed the bhikkhus: "If, bhikkhus, wandering ascetics of other sects were to ask you thus: 'Friends, what is the prerequisite for the development of qualities conducive to awakening?' When thus asked, bhikkhus, how would you answer those wandering ascetics of other sects?" "Our teachings, venerable sir, are rooted in the Blessed One... ...having heard from the Blessed One, the bhikkhus will remember." "In that case, bhikkhus, listen, pay careful attention; I will speak." "Yes, venerable sir," those bhikkhus replied to the Blessed One. The Blessed One spoke thus: "If, bhikkhus, wandering ascetics of other sects were to ask you thus: 'Friends, what is the prerequisite for the development of qualities conducive to awakening?' When thus asked, bhikkhus, you should answer those wandering ascetics of other sects thus: "Here, friends, a bhikkhu has admirable friends, admirable companions, admirable associates. This, friends, is the first prerequisite for the development of qualities conducive to awakening. "Furthermore, friends, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha, accomplished in conduct and resort, seeing danger in the slightest faults, he undertakes and trains in the training rules. This, friends, is the second prerequisite for the development of qualities conducive to awakening. "Furthermore, friends, whatever talk is conducive to effacement, suitable for opening the mind, that is to say: talk on wanting little, talk on contentment, talk on seclusion, talk on non-entanglement, talk on arousing energy, talk on virtue, talk on concentration, talk on wisdom, talk on liberation, talk on the knowledge and vision of liberation – he is one who engages in such talk. by which talk he obtains at will, without difficulty, without trouble. Of the qualities conducive to awakening, friend, this is the third prerequisite for development. Furthermore, friend, a monk dwells with aroused energy for the abandoning of unwholesome states, for the acquiring of wholesome states, strong, firm in effort, not laying aside the burden in wholesome states. Of the qualities conducive to awakening, friend, this is the fourth prerequisite for development. Furthermore, friend, a monk is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading to the right destruction of suffering. Of the qualities conducive to awakening, friend, this is the fifth prerequisite for development. This is to be expected, monks, of a monk with admirable friends, with admirable companions, with admirable associates – he will be virtuous, he will dwell restrained by the Pāṭimokkha restraint, perfect in conduct and resort, seeing danger in the slightest faults, he will undertake and train in the training rules. This is to be expected, monks, of a monk with admirable friends, with admirable companions, with admirable associates – that talk which is conducive to dispassion, to the opening of the mind, namely – talk on having few wishes, talk on contentment, talk on seclusion, talk on non-entanglement, talk on the arousal of energy, talk on virtue, talk on concentration, talk on wisdom, talk on liberation, talk on the knowledge and vision of liberation, by such talk he will obtain at will, without difficulty, without trouble. This is to be expected, monks, of a monk with admirable friends, with admirable companions, with admirable associates – he will dwell with aroused energy for the abandoning of unwholesome states, for the acquiring of wholesome states, strong, firm in effort, not laying aside the burden in wholesome states. This is to be expected, monks, of a monk with admirable friends, with admirable companions, with admirable associates – he will be wise, endowed with wisdom that discerns rise and fall, noble, pe rightly discerning, leading to the destruction of suffering. And then, O monks, by that monk, having established in these five qualities, four qualities should be further developed – impurity should be developed for the abandoning of lust, loving-kindness should be developed for the abandoning of ill-will, mindfulness of breathing should be developed for the cutting off of thoughts, perception of impermanence should be developed for the uprooting of the conceit 'I am'. For one who perceives impermanence, O monks, the perception of non-self is established. One who perceives non-self attains the uprooting of the conceit 'I am', Nibbāna in this very life. First. 2. The Discourse on Supports Then a certain monk approached the Blessed One; having approached the Blessed One (...) and sat down to one side, that monk said to the Blessed One – "Endowed with supports, endowed with supports," it is said, venerable sir. "To what extent, venerable sir, is a monk endowed with supports?" "If, monk, a monk relies on faith, he abandons unwholesome states, he develops wholesome states; that unwholesome state of his is abandoned. If, monk, a monk relies on shame (...), If, monk, a monk relies on dread (...), If, monk, a monk relies on energy (...), If, monk, a monk relies on wisdom, he abandons unwholesome states, he develops wholesome states; that unwholesome state of his is abandoned. That unwholesome state of his is abandoned, well-abandoned, which, having seen with noble wisdom, is abandoned." "And then, monk, by that monk, having established in these five qualities, four supports should be lived by. Which four? Here, monk, a monk uses something with discernment, endures something with discernment, avoids something with discernment, dispels something with discernment. Thus, monk, is a monk endowed with supports." Second. 3. The Discourse to Meghiya At one time the Blessed One was dwelling in Cālikā, on Cālikā Mountain. And at that time the venerable Meghiya who was the Buddha's attendant. Then the venerable Meghiya approached the Buddha; having approached and paid homage to the Buddha, he stood to one side. Standing to one side, the venerable Meghiya said to the Buddha: "I wish, venerable sir, to enter Jantugāma for alms." "As you now deem fit, Meghiya." Then the venerable Meghiya, having dressed in the morning, and taking his bowl and robe, entered Jantugāma for alms. Having wandered for alms in Jantugāma, and having returned from his alms-round after his meal, he approached the bank of the Kimikāḷā river. Wandering and strolling along the bank of the Kimikāḷā river, the venerable Meghiya saw a beautiful and delightful mango grove. Having seen it, he thought: "Indeed, this mango grove is beautiful and delightful. Indeed, it is suitable for a young man of good family, who is intent on exertion, for exertion. If the Buddha would permit me, I would go to this mango grove for exertion." Then the venerable Meghiya approached the Buddha; having approached and paid homage to the Buddha, he sat to one side. Sitting to one side, the venerable Meghiya said to the Buddha: "Here, venerable sir, having dressed in the morning, and taking my bowl and robe, I entered Jantugāma for alms. Having wandered for alms in Jantugāma, and having returned from my alms-round after my meal, I approached the bank of the Kimikāḷā river. Wandering and strolling along the bank of the Kimikāḷā river, venerable sir, I saw a beautiful and delightful mango grove. Having seen it, I thought: 'Indeed, this mango grove is beautiful and delightful. Indeed, it is suitable for a young man of good family, who is intent on exertion, for exertion. If the Buddha would permit me, I would go to this mango grove for exertion.'" If the Blessed One would permit me, I would go to that mango grove for exertion. "Wait a while, Meghiya! While I am alone, until some other monk comes." A second time, indeed, Venerable Meghiya said this to the Blessed One: "For the Blessed One, sir, there is nothing further to be done, there is no accumulation of what has been done. But for me, sir, there is something further to be done, there is an accumulation of what has been done. If the Blessed One would permit me, I would go to that mango grove for exertion." "Wait a while, Meghiya, while I am alone, until some other monk comes." A third time, indeed, Venerable Meghiya said this to the Blessed One: "For the Blessed One, sir, there is nothing further to be done, there is no accumulation of what has been done. But for me, sir, there is something further to be done, there is an accumulation of what has been done. If the Blessed One would permit me, I would go to that mango grove for exertion." "Exertion, Meghiya, when you speak of it, what should we say? Now, Meghiya, do as you think fit." Then indeed, Venerable Meghiya, rising from his seat, having saluted the Blessed One, and circumambulated him clockwise, went to that mango grove; having gone there, and entered that mango grove, he sat down for his day's abiding at the root of a certain tree. Then indeed, for Venerable Meghiya, as he was abiding in that mango grove, mostly three evil, unwholesome thoughts arose, namely – the thought of sensual desire, the thought of ill-will, the thought of harm. Then indeed, it occurred to Venerable Meghiya: "Oh, how wonderful, oh, how amazing! We have gone forth from home to homelessness out of faith; yet we are assailed by these three evil, unwholesome thoughts – by the thought of sensual desire, by the thought of ill-will... by thoughts of harming, by thoughts of harming.’’ Then Venerable Meghiya approached the Blessed One; having approached, he bowed to the Blessed One and sat down to one side. Sitting to one side, Venerable Meghiya said to the Blessed One: ‘‘Here, venerable sir,