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while I was dwelling in that mango grove, for the most part, three evil unwholesome thoughts arose in me, namely: thoughts of sensual desire, thoughts of ill-will, thoughts of harming. Then, venerable sir, it occurred to me: ‘It is indeed amazing, friends, it is indeed wonderful, friends! We have gone forth from home to homelessness out of faith; and yet we are assailed by these three evil unwholesome thoughts— by thoughts of sensual desire, by thoughts of ill-will, by thoughts of harming!’’’ ‘‘For an immature liberation of mind, Meghiya, five things lead to its maturity. Which five? Here, Meghiya, a monk has good friends, good companions, good associates. For an immature liberation of mind, Meghiya, this first thing leads to its maturity. ‘‘Furthermore, Meghiya, a monk is virtuous, he dwells restrained by the Pātimokkha restraint, perfect in conduct and resort, seeing danger in the slightest faults, he undertakes and trains in the training rules. For an immature liberation of mind, Meghiya, this second thing leads to its maturity. ‘‘Furthermore, Meghiya, whatever talk is conducive to effacement, conducive to opening 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— he obtains such talk at will, without difficulty, without trouble. For an immature liberation of mind, Meghiya, this third thing leads to its maturity. ‘‘Furthermore, Meghiya, a monk dwells with aroused energy for the abandoning of unwholesome states, for the acquiring of wholesome states, strong, of firm endeavor, not abandoning the burden in wholesome states. For the undeveloped, Meghiya, liberation of mind, this fourth quality leads to its development. Furthermore, Meghiya, a monk is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading to the right destruction of suffering. For the undeveloped, Meghiya, liberation of mind, this fifth quality leads to its development. This is to be expected, Meghiya, of a monk with good friends, good companions, good associates – 'He will be virtuous... ...he will undertake and train in the training rules.' This is to be expected, Meghiya, of a monk with good friends, good companions, good associates – 'Whatever talk is conducive to dispassion, suitable for opening the mind, namely – talk on fewness of desires... ...talk on knowledge and vision of liberation, he will be one who obtains such talk at will, without difficulty, without trouble.' This is to be expected, Meghiya, of a monk with good friends, good companions, good associates – 'He will dwell with aroused energy... ...not abandoning the burden in wholesome states.' This is to be expected, Meghiya, of a monk with good friends, good companions, good associates – 'He will be wise... ...leading to the right destruction of suffering.' And then, Meghiya, a monk, having established himself in these five qualities, should further develop four qualities – the perception of 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, the perception of impermanence should be developed for the uprooting of the conceit 'I am'. For one who perceives impermanence, Meghiya, 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. The Third. 4. The Discourse on Nandaka 4. At one time the Blessed One was dwelling in Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. At that time... Now, at that time, the venerable Nandaka in the service hall instructed the bhikkhus with a talk on the Dhamma, encouraged them, inspired them, and gladdened them. Then the Blessed One, in the evening, having risen from seclusion, approached the service hall; having approached, he stood outside the door-porch, awaiting the end of the talk. Then the Blessed One, knowing the talk had ended, cleared his throat and knocked on the door-bar. Those bhikkhus opened the door for the Blessed One. Then the Blessed One entered the service hall and sat on the seat prepared. Having sat down, the Blessed One said to the venerable Nandaka: "Long indeed, Nandaka, was this talk on Dhamma for the bhikkhus. My back is aching from standing outside the door-porch awaiting the end of the talk." When this was said, the venerable Nandaka, looking embarrassed, said to the Blessed One: "Indeed, Venerable Sir, we did not know 'the Blessed One was standing outside the door-porch.' If, Venerable Sir, we had known 'the Blessed One was standing outside the door-porch,' not even so much would have occurred to us." Then the Blessed One, knowing the venerable Nandaka was embarrassed, said to the venerable Nandaka: "Good, good, Nandaka! This, Nandaka, is fitting for you, for young men of good family who have gone forth from home to homelessness out of faith, that you should sit together for a talk on Dhamma. When you are gathered, Nandaka, two things are to be done: either a talk on Dhamma or noble silence. If a bhikkhu, Nandaka, is faithful but not virtuous, then he is incomplete in that aspect. That aspect should be completed by him: 'How can I be faithful and virtuous?' But when, Nandaka, a bhikkhu is faithful and virtuous, then he is complete in that aspect. "If a bhikkhu, Nandaka, is faithful and virtuous, but does not gain internal of internal mental composure. Thus, he is incomplete in that aspect. He should complete that aspect: 'How can I be endowed with faith, and with virtue, and with gain of internal mental composure?' When, Nandaka, a monk is endowed with faith, and with virtue, and with gain of internal mental composure, thus, he is complete in that aspect. "When, Nandaka, a monk is endowed with faith, and with virtue, and with gain of internal mental composure, but is not endowed with insight into the higher wisdom of the Dhamma. Thus, he is incomplete in that aspect. Just as, Nandaka, a four-footed animal might have one leg defective and weak. Thus, it would be incomplete in that aspect. Even so, Nandaka, a monk is endowed with faith, and with virtue, and with gain of internal mental composure, but is not endowed with insight into the higher wisdom of the Dhamma. Thus, he is incomplete in that aspect. He should complete that aspect: 'How can I be endowed with faith, and with virtue, and with gain of internal mental composure, and endowed with insight into the higher wisdom of the Dhamma?'" "When, Nandaka, a monk is endowed with faith, and with virtue, and with gain of internal mental composure, and endowed with insight into the higher wisdom of the Dhamma, thus, he is complete in that aspect." This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered the monastery. Then, Venerable Nandaka, not long after the Blessed One had departed, addressed the monks: "Now, friends, the Blessed One, having expounded the utterly complete, pure holy life with four aspects, rose from his seat and entered the monastery: 'When, Nandaka, a monk is endowed with faith, but not with virtue. Thus, he is incomplete in that aspect. He should complete that aspect: "How can I be endowed with faith and with virtue?"' When, Nandaka, a monk is endowed with faith and with virtue, thus, he is complete in that aspect. When, Nandaka, a monk is endowed with faith and with virtue, but is not endowed with internal mental composure... ...gain and of internal concentration of mind, is not a recipient of higher wisdom, insight into phenomena, thus, he is incomplete in that aspect. Just as, Nandaka, a four-footed creature might be, if one of its feet were deficient, weak, thus, it would be incomplete in that aspect. Even so, Nandaka, a monk is faithful and virtuous, and a recipient of internal concentration of mind, but is not a recipient of higher wisdom, insight into phenomena, thus, he is incomplete in that aspect. Therefore, that aspect should be fulfilled by him, (thinking): 'How might I be faithful and virtuous, and a recipient of internal concentration of mind, and a recipient of higher wisdom, insight into phenomena?' But when, Nandaka, a monk is faithful and virtuous, and a recipient of internal concentration of mind, and a recipient of higher wisdom, insight into phenomena, thus, he is complete in that aspect. There are these five advantages, friends, in listening to the Dhamma at the right time, in discussing the Dhamma at the right time. Which five? Here, friends, a monk teaches the Dhamma to monks, beautiful in the beginning, beautiful in the middle, beautiful in the end, with meaning and with phrasing, he proclaims the utterly complete and purified holy life. In whatever way, friends, a monk teaches the Dhamma to monks, beautiful in the beginning, beautiful in the middle, beautiful in the end, with meaning and with phrasing, he proclaims the utterly complete and purified holy life, in that way, he becomes dear and pleasing to the Teacher, respected and to be developed. This, friends, is the first advantage, in listening to the Dhamma at the right time, in discussing the Dhamma at the right time. Furthermore, friends, a monk teaches the Dhamma to monks, beautiful in the beginning, beautiful in the middle, beautiful in the end, with meaning and with phrasing, he proclaims the utterly complete and purified holy life. In whatever way, friends, a monk teaches the Dhamma to monks, beautiful in the beginning... he proclaims the holy life, in that way, he experiences the meaning in that Dhamma, and experiences the Dhamma itself. This friends, the second benefit of timely listening to the Dhamma, of timely discussion of the Dhamma. Furthermore, friends, a monk teaches the Dhamma to monks: