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medicinal requisites for the sick, and these are obtained without difficulty; but for the sake of which I went forth from home to homelessness, that goal of recluseship reaches fulfillment in development,' then, friend, by that person, that person should be followed for life, not left, even if being driven away. 'A person too, friend, is to be known in two ways – to be associated with, and not to be associated with,' thus what was said, was said with reference to this. "'A robe too, friend, is to be known in two ways – to be used, and not to be used,' thus indeed was this said. And with reference to what was this said? Therein, if one knows a robe – 'Using this robe, unwholesome states increase for me, wholesome states decline,' such a robe should not be used. Therein, if one knows a robe – 'this robe m... If, by using a robe, unwholesome qualities decline, and wholesome qualities increase, such a robe should be used. ‘A robe, friends, is to be known in two ways – as to be used and as not to be used’ – that which was said, was said with reference to this. ‘Almsfood, friends, is to be known in two ways – as to be used and as not to be used’ – this was said. With reference to what was this said? Here, if one knows of almsfood: ‘By using this almsfood, unwholesome qualities increase for me, and wholesome qualities decline’ – such almsfood should not be used. Here, if one knows of almsfood: ‘By using this almsfood, unwholesome qualities decline for me, and wholesome qualities increase’ – such almsfood should be used. ‘Almsfood, friends, is to be known in two ways – as to be used and as not to be used’ – that which was said, was said with reference to this. ‘Lodging, friends, is to be known in two ways – as to be used and as not to be used’ – this was said. With reference to what was this said? Here, if one knows of lodging: ‘By using this lodging, unwholesome qualities increase for me, and wholesome qualities decline’ – such lodging should not be used. Here, if one knows of lodging: ‘By using this lodging, unwholesome qualities decline for me, and wholesome qualities increase’ – such lodging should be used. ‘Lodging, friends, is to be known in two ways – as to be used and as not to be used’ – that which was said, was said with reference to this. ‘A village or town, friends, is to be known in two ways – as to be used and as not to be used’ – this was said. With reference to what was this said? Here, if one knows of a village or town: ‘By using this village or town, unwholesome qualities increase for me, and wholesome qualities decline’ – such a village or town should not be used. There, what one knows about a village or town: 'Indeed, for me, frequenting this village or town, unwholesome states decline, wholesome states increase.' Such a village or town should be frequented. 'A village or town, friend, should be understood in two ways – as to be frequented and as not to be frequented,' what was said thus, was said with reference to this. "'A region or country, friend, should be understood in two ways – as to be frequented and as not to be frequented,' indeed, this was said. With reference to what was this said? There, what one knows about a region or country: 'Indeed, for me, frequenting this region or country, unwholesome states increase, wholesome states decline,' such a region or country should not be frequented. There, what one knows about a region or country: 'Indeed, for me, frequenting this region or country, unwholesome states decline, wholesome states increase,' such a region or country should be frequented. 'A region or country, friend, should be understood in two ways – as to be frequented and as not to be frequented,' what was said thus, was said with reference to this." The Sixth. 7. The Sutava Sutta 7. At one time the Blessed One was staying in Rājagaha, on Gijjhakūṭa Mountain. Then the wanderer Sutava approached the Blessed One; having approached, he exchanged greetings with the Blessed One. When the courteous and memorable talk was concluded, he sat down to one side. Seated to one side, the wanderer Sutava said this to the Blessed One: "At one time, venerable sir, the Blessed One was staying right here in Rājagaha, in the Giribbaja. There, venerable sir, I heard and received directly from the Blessed One – 'That monk, Sutava, who is an Arahant, with defilements destroyed, who has lived the holy life, done what had to be done, laid down the burden, attained his own true goal, utterly destroyed the fetters of existence, completely liberated through right knowledge, he is incapable of committing five things – an Arahant monk is incapable of intentionally depriving a living being of life, an Arahant monk is incapable of taking what is not given..." to take what is called theft, an Arahant, one with defilements destroyed, is incapable of engaging in sexual intercourse, an Arahant, one with defilements destroyed, is incapable of intentionally speaking falsehood, an Arahant, one with defilements destroyed, is incapable of enjoying stored-up sensual pleasures, as he did formerly when a householder. Is this, venerable sir, well-heard, well-grasped, well-attended, well-considered by me from the Blessed One?” “Indeed, Sutava, this is well-heard, well-grasped, well-attended, well-considered by you. Formerly, Sutava, and now, I say this: ‘That monk who is an Arahant, with defilements destroyed, who has lived the holy life, done what was to be done, laid down the burden, attained his own goal, with the fetters of existence utterly destroyed, completely liberated through right knowledge, he is incapable of committing nine things: an Arahant, one with defilements destroyed, is incapable of intentionally depriving a living being of life, an Arahant, one with defilements destroyed, is incapable of taking what is called theft, an Arahant, one with defilements destroyed, is incapable of engaging in sexual intercourse, an Arahant, one with defilements destroyed, is incapable of intentionally speaking falsehood, an Arahant, one with defilements destroyed, is incapable of enjoying stored-up sensual pleasures, as he did formerly when a householder, an Arahant, one with defilements destroyed, is incapable of going on a wrong course through desire, an Arahant, one with defilements destroyed, is incapable of going on a wrong course through hatred, an Arahant, one with defilements destroyed, is incapable of going on a wrong course through delusion, an Arahant, one with defilements destroyed, is incapable of going on a wrong course through fear.’ Formerly, Sutava, and now, I say this: ‘That monk who is an Arahant, with defilements destroyed, who has lived the holy life, done what was to be done, laid down the burden, attained his own goal, with the fetters of existence utterly destroyed, completely liberated through right knowledge, he is incapable of committing these nine things.’” The seventh. 8. The Sajjha Sutta 8. At one time the Blessed One was staying in Rājagaha, on Vulture Peak Mountain. Then the wanderer Sajjha approached the Blessed One; having approached, he exchanged greetings with the Blessed One. Having concluded the courteous and amiable talk, he sat down to one side. Sitting down to one side, Sajjha the wanderer, seated, said this to the Blessed One: "Once, venerable sir, the Blessed One was dwelling right here in Rājagaha, in Giribbaja. There, venerable sir, I heard and received directly from the Blessed One: 'That monk, Sajjha, who is an Arahant, with defilements destroyed, who has lived the holy life, done what had to be done, laid down the burden, attained his own goal, with the fetters of existence utterly destroyed, completely liberated through right knowledge, he is incapable of five things: An Arahant monk is incapable of intentionally taking a living being's life. An Arahant monk is incapable of taking what is not given, in the manner of a thief. An Arahant monk is incapable of engaging in sexual intercourse. An Arahant monk is incapable of intentionally speaking falsehood. An Arahant monk is incapable of indulging in sensual pleasures, storing them up, as he did formerly when a householder.' Is this, venerable sir, well-heard by me, well-grasped, well-attended to, well-pondered from the Blessed One?" "Indeed, Sajjha, this is well-heard by you, well-grasped, well-attended to, well-pondered. Formerly, Sajjha, and now too, I say this: 'That monk who is an Arahant, with defilements destroyed, who has lived the holy life, done what had to be done, laid down the burden, attained his own goal, with the fetters of existence utterly destroyed, completely liberated through right knowledge, he is incapable of nine things: An Arahant monk is incapable of intentionally taking a living being's life. An Arahant monk is incapable of taking what is not given, in the manner of a thief. An Arahant monk is incapable of engaging in sexual intercourse. An Arahant monk is incapable of intentionally speaking falsehood. An Arahant monk is incapable of indulging in sensual pleasures, storing them up, as he did formerly when a householder. An Arahant monk is incapable of denying the Buddha. An Arahant monk is incapable of denying the Dhamma. An Arahant monk is incapable of denying the Saṅgha. An Arahant monk is incapable of denying the training.' Formerly, Sajjha, and now too, I say this: 'That monk who is an Arahant, with defilements destroyed, who has lived the holy life, done what had to be done, laid down the burden, attained his own goal, with the fetters of existence utterly destroyed, completely liberated through right knowledge, he is incapable of these nine..." he should practice these states.” The Eighth. 9. Discourse on Persons 9. “These nine, bhikkhus, persons exist, are found in the world. Which nine? An Arahant, one practicing for Arahantship, a Non-returner, one practicing for the realization of the fruit of Non-return, a Once-returner,