English
becomes an end-maker. In which nine? In the nine abodes of beings – In these nine things, monks, a monk, rightly disenchanted, rightly dispassionate, rightly liberated, rightly seeing the end, having rightly comprehended the meaning, in this very life becomes an end-maker of suffering. "Nine questions, nine expositions, nine explanations," what was said thus, was said with reference to this. "'Ten questions, ten expositions, ten explanations,' this too was said. With reference to what was this said? In ten things, monks, a monk, rightly disenchanted, rightly dispassionate, rightly liberated, rightly seeing the end, having rightly comprehended the meaning, in this very life becomes an end-maker of suffering. In which ten? In the ten unwholesome courses of action – In these ten things, monks, a monk, rightly disenchanted, rightly dispassionate, rightly liberated, rightly seeing the end, having rightly comprehended the meaning, in this very life becomes an end-maker of suffering. 'Ten questions, ten expositions, ten explanations,' what was said thus, was said with reference to this." The Seventh. 8. The Second Great Questions Discourse 28. At one time the Blessed One was staying in Kajaṅgalā, in the Bamboo Grove. Then many lay followers from Kajaṅgalā approached the bhikkhunī Kajaṅgalikā; having approached and paid homage to the bhikkhunī Kajaṅgalikā, they sat down to one side. Seated to one side, the lay followers from Kajaṅgalā said this to the bhikkhunī Kajaṅgalikā – "This was said, venerable lady, by the Blessed One in the Great Questions – 'One question, one exposition, one explanation, two questions, two expositions, two explanations, three questions, three expositions, three explanations, four questions, four expositions, four explanations, five questions, five expositions, five explanations, six questions, six expositions, six explanations, seven questions, seven expositions, seven expla eight questions, eight expositions, eight explanations; nine questions, nine expositions, nine explanations; ten questions, ten expositions, ten explanations.’ How, venerable one, is the meaning of this brief statement by the Blessed One to be understood in detail?” “This, friends, I have not heard directly from the Blessed One, nor received directly from him; nor have I heard it directly from the bhikkhus who are worthy of mental cultivation, nor received it directly from them. But, as it appears to me, listen to that, pay careful attention, I will speak.” “Yes, venerable one,” the Kajaṅgalaka lay followers replied to the bhikkhunī Kajaṅgalikā. The bhikkhunī Kajaṅgalikā said this: “‘One question, one exposition, one explanation’— this, indeed, was said by the Blessed One. Referring to what was this said? Regarding one phenomenon, friends, a bhikkhu, rightly becoming disenchanted, rightly dispassionate, rightly liberated, rightly seeing the end, rightly comprehending the meaning, becomes an end-maker of suffering in this very life. In which one phenomenon? All beings are sustained by food— regarding this one phenomenon, friends, a bhikkhu, rightly becoming disenchanted, rightly dispassionate, rightly liberated, rightly seeing the end, rightly comprehending the meaning, becomes an end-maker of suffering in this very life. ‘One question, one exposition, one explanation’— that which was said by the Blessed One, was said referring to this. “‘Two questions, two expositions, two explanations’— this, indeed, was said by the Blessed One. Referring to what was this said? Regarding two phenomena, friends, a bhikkhu, rightly becoming disenchanted, rightly dispassionate, rightly liberated, rightly seeing the end, rightly comprehending the meaning, becomes an end-maker of suffering in this very life. In which two? In name and form… (and so on)… In which three? In the three feelings— regarding these three phenomena, friends, a bhikkhu, rightly becoming disenchanted, rightly dispassionate, rightly liberated, rightly liberated, rightly seeing the end, rightly comprehending the meaning, in this very life, makes an end of suffering. 'Three questions, three topics, three explanations'— that which was said by the Blessed One, was said with reference to this. 'Four questions, four topics, four explanations'— this too was said by the Blessed One. With reference to what was this said? In four things, friend, a bhikkhu, with a rightly developed mind, rightly seeing the end, rightly comprehending the meaning, in this very life, makes an end of suffering. In which four? In the four foundations of mindfulness. In these four things, friend, a bhikkhu, with a rightly developed mind, rightly seeing the end, rightly comprehending the meaning, in this very life, makes an end of suffering. 'Four questions, four topics, four explanations'— that which was said by the Blessed One, was said with reference to this. 'Five questions, five topics, five explanations'— this too was said by the Blessed One. With reference to what was this said? In five things, friend, a bhikkhu, with a rightly developed mind, rightly seeing the end, rightly comprehending the meaning, in this very life, makes an end of suffering. In which five? In the five faculties... In which six? In the six elements of escape... In which seven? In the seven factors of awakening... In which eight? In the eightfold noble path. In these eight things, friend, a bhikkhu, with a rightly developed mind, rightly seeing the end, rightly comprehending the meaning, in this very life, makes an end of suffering. 'Eight questions, eight topics, eight explanations'— that which was said by the Blessed One, was said with reference to this. 'Nine questions, nine topics, nine explanations'— this too was said by the Blessed One. With reference to what was this said? In nine things, friend, a bhikkhu, rightly disenchanted... Without conceit, rightly becoming dispassionate, rightly liberated, rightly seeing the end, having rightly understood the goal, in this very life, one becomes an ender of suffering. In which nine? In the nine abodes of beings – in these nine things, friends, a monk rightly becoming disenchanted, rightly becoming dispassionate, rightly liberated, rightly seeing the end, having rightly understood the goal, in this very life, becomes an ender of suffering. ‘Nine questions, nine expositions, nine explanations’ – what was said by the Blessed One, was said with reference to this. ‘Ten questions, ten expositions, ten explanations’ – this too was said by the Blessed One. With reference to what was this said? In ten things, friends, a monk whose mind is rightly well-developed, rightly seeing the end, having rightly understood the goal, in this very life, becomes an ender of suffering. In which ten? In the ten wholesome courses of action – in these ten things, friends, a monk whose mind is rightly well-developed, rightly seeing the end, having rightly understood the goal, in this very life, becomes an ender of suffering. ‘Ten questions, ten expositions, ten explanations’ – what was said by the Blessed One, was said with reference to this. Thus, friends, what was said by the Blessed One in brief, concerning the great questions – ‘one question, one exposition, one explanation… and so on… ten questions, ten expositions, ten explanations’ – of this brief statement by the Blessed One, I understand the meaning in this detailed way. And if you wish, friends, you may approach the Blessed One himself and question him about this matter. As the Blessed One explains it to you, so should you remember it. ‘Yes, venerable one,’ the lay followers of Kajaṅgalā, having rejoiced in and approved of what Bhikkhunī Kajaṅgalikā had said, rose from their seats and... having saluted Bhikkhunī Kajaṅgalikā, and circumambulated her, they approached the Blessed One. Having approached, they saluted the Blessed One and sat down to one side. Seated to one side, the Kajaṅgalaka lay followers reported to the Blessed One all the conversation they had had with Bhikkhunī Kajaṅgalikā. “Good, good, householders! Wise, householders, is Bhikkhunī Kajaṅgalikā. Greatly discerning, householders, is Bhikkhunī Kajaṅgalikā. Even if you, householders, were to approach me and question me on this matter, I too would explain it just as Bhikkhunī Kajaṅgalikā explained it. That is its meaning. Thus should you bear it in mind.” The eighth. 9. The First Kosala Sutta 29. “As far, monks, as Kāsī-Kosala extends, as far as the dominion of King Pasenadi of Kosala, King Pasenadi of Kosala is declared supreme there. But even for King Pasenadi of Kosala, monks, there is change, there is alteration. Seeing this, monks, a well-taught noble disciple becomes disenchanted even with that. Being disenchanted with that, he becomes dispassionate towards the supreme, how much more so towards the inferior. “As far, monks, as the sun and moon revolve, shining and illuminating the directions, so far extends the thousandfold world system. In that thousandfold world system, there are a thousand moons, a thousand suns, a thousand lordly Sineru mountains, a thousand Jambudīpas, a thousand Aparagoyānas, a thousand Uttarakurūs, a thousand Pubbavidehas, four thousand great oceans, four thousand great kings, a thousand Cātumahārājika realms, a thousand Tāvatiṃsa realms, a thousand Yāma realms, a thousand Tusita realms, a thousand Nimmānaratī realms, a thousand Paranimmitavasavattī realms, a thousand Brahmā worlds. As far, monks, as the thousandfold world system world-system, Great Brahmā is declared chief there. But even for Great Brahmā, monks, there is change, there is alteration. Seeing thus, monks, the instructed noble disciple becomes disenchanted with that. Being disenchanted with that, he becomes dispassionate towards the foremost, how much more so towards the inferior. There comes a time, monks, when this world contracts. When the world contracts, monks, beings for the most part are reborn in the Ābhassara realm. They are mind-made there,