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skilled in knowing others' minds, skilled in the ways of others' minds, questions, presses, and discusses with. He, being questioned, pressed, and discussed with by a Tathāgata or a disciple of a Tathāgata, who is a meditator, skilled in attainments, skilled in knowing others' minds, skilled in the ways of others' minds, falls into barrenness, falls into confusion, falls into ruin, falls into disaster, falls into ruin and disaster. "Him, a Tathāgata or a disciple of a Tathāgata, who is a meditator, skilled in attainments, skilled in knowing others' minds, skilled in the ways of others' minds, thus encompasses his mind with his mind and considers: 'Why indeed does this venerable one declare final knowledge: "Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being," he understands?' "Him, a Tathāgata or a disciple of a Tathāgata, who is a meditator, skilled in attainments, skilled in knowing others' minds, skilled in the ways of others' minds, thus encompasses his mind with his mind and understands: 'This venerable one is conceited, truly conceited, perceiving as attained what is not attained, perceiving as done what is not done, perceiving as comprehended what is not comprehended. Out of conceit, he declares final knowledge: "Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being," he understands.' "Him, a Tathāgata or a disciple of a Tathāgata, who is a meditator, skilled in attainments, skilled in knowing others' minds, skilled in the ways of others' minds, thus encompasses his mind with his mind and considers: 'What indeed is this venerable one relying on, being conceited, truly conceited, perceiving as attained what is not attained, perceiving as done what is not done, perceiving as comprehended what is not comprehended? Out of conceit, he declares final knowledge: "Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being," he understands.' "Him, A Tathāgata, or a disciple of a Tathāgata, meditative, skilled in attainments, skilled in others' minds, skilled in the ways of others' minds, thus comprehends the mind with his own mind: ‘This venerable one is indeed learned, a holder of what is heard, an accumulator of what is heard. Those teachings which proclaim the holy life, beautiful in the beginning, beautiful in the middle, beautiful in the end, with meaning and with letter, entirely complete and pure, such teachings are much heard by him, held, familiarized by speech, investigated by mind, well-penetrated by view. Therefore, this venerable one is conceited, truly conceited, perceiving as attained what is not attained, perceiving as done what is not done, perceiving as realized what is not realized. Out of conceit he declares final knowledge: “Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being,” he knows.’ Him then, a Tathāgata, or a disciple of a Tathāgata, meditative, skilled in attainments, skilled in others' minds, skilled in the ways of others' minds, thus comprehends the mind with his own mind: ‘This venerable one is indeed covetous; he dwells much with a mind overcome by covetousness. And being overcome by covetousness is a falling away in the Dhamma-Vinaya proclaimed by the Tathāgata. ‘This venerable one is malevolent; he dwells much with a mind overcome by malevolence. And being overcome by malevolence is a falling away in the Dhamma-Vinaya proclaimed by the Tathāgata. ‘This venerable one is slothful and torpid; he dwells much with a mind overcome by sloth and torpor. And being overcome by sloth and torpor is a falling away in the Dhamma-Vinaya proclaimed by the Tathāgata. ‘This venerable one is restless; he dwells much with a mind overcome by restlessness. And being overcome by restlessness is a falling away in the Dhamma-Vinaya proclaimed by the Tathāgata. ‘This venerable one is doubtful; he dwells much with a mind overcome by doubt. And being overcome by doubt is a falling away in the Dhamma-Vinaya proclaimed by the Tathāgata. ‘This venerable one is fond of activity, indeed But this venerable one delights in action, devoted to delighting in action. Indeed, delighting in action in the Dhamma and Vinaya proclaimed by the Tathāgata is a cause of decline. But this venerable one delights in talk, delights in talk, devoted to delighting in talk. Indeed, delighting in talk in the Dhamma and Vinaya proclaimed by the Tathāgata is a cause of decline. But this venerable one delights in sleep, delights in sleep, devoted to delighting in sleep. Indeed, delighting in sleep in the Dhamma and Vinaya proclaimed by the Tathāgata is a cause of decline. But this venerable one delights in company, delights in company, devoted to delighting in company. Indeed, delighting in company in the Dhamma and Vinaya proclaimed by the Tathāgata is a cause of decline. But this venerable one, when there is more to be done, with a slight special attainment, comes to an end in between. Indeed, coming to an end in between in the Dhamma and Vinaya proclaimed by the Tathāgata is a cause of decline. It is not possible, friends, that a monk, without abandoning these ten things, in this Dhamma and Vinaya, will attain growth, increase, and abundance. That is not possible. It is possible, friends, that a monk, having abandoned these ten things, in this Dhamma and Vinaya, will attain growth, increase, and abundance. That is possible. The Sixth. 7. The Discourse on What is Not Dear 87. There, the Blessed One, on account of a monk who had passed away, addressed the monks: "Monks!" "Venerable sir," those monks replied to the Blessed One. The Blessed One said this: "Here, monks, a monk is fond of disputes, and does not speak in praise of settling disputes. That a monk, monks, is fond of disputes and does not speak in praise of settling disputes— this quality, too, does not lead to what is dear, nor to what is weighty, nor to development, nor to harmony, nor to unity. "Furthermore, monks, a monk is not desirous of training, and does not speak in praise of undertaking training. That a monk, monks, is not He desires training, but does not praise the undertaking of training. This too, a teaching, is not for affection, not for respect, not for development, not for harmony, not for unity. Again, bhikkhus, a bhikkhu is of evil wishes, and does not praise the removal of wishes. That too, bhikkhus, when a bhikkhu is of evil wishes and does not praise the removal of wishes, this teaching is not for affection, not for respect, not for development, not for harmony, not for unity. Again, bhikkhus, a bhikkhu is irritable, and does not praise the removal of irritability. That too, bhikkhus, when a bhikkhu is irritable and does not praise the removal of irritability, this teaching is not for affection, not for respect, not for development, not for harmony, not for unity. Again, bhikkhus, a bhikkhu is contemptuous, and does not praise the removal of contempt. That too, bhikkhus, when a bhikkhu is contemptuous and does not praise the removal of contempt, this teaching is not for affection, not for respect, not for development, not for harmony, not for unity. Again, bhikkhus, a bhikkhu is deceitful, and does not praise the removal of deceit. That too, bhikkhus, when a bhikkhu is deceitful and does not praise the removal of deceit, this teaching is not for affection, not for respect, not for development, not for harmony, not for unity. Again, bhikkhus, a bhikkhu is fraudulent, and does not praise the removal of fraud. That too, bhikkhus, when a bhikkhu is fraudulent and does not praise the removal of fraud, this teaching is not for affection, not for respect, not for development, not for harmony, not for unity. Again, bhikkhus, a bhikkhu is not of the nature to listen to teachings, and does not praise the careful listening to teachings. That too, bhikkhus, when a bhikkhu is not of the nature to listen to teachings and does not praise the careful listening to teachings, this teaching is not for affection, not for respect, not for development, not for harmony, not for unity. Again, furthermore, monks, a monk is not secluded, nor does he praise seclusion. That, monks, a monk is not secluded, nor does he praise seclusion, this teaching does not lead to endearment, to respect, to development, to harmony, to unity. Again, furthermore, monks, a monk does not greet fellow practitioners, nor does he praise greeting. That, monks, a monk does not greet fellow practitioners, nor does he praise greeting, this teaching does not lead to endearment, to respect, to development, to harmony, to unity. Of such a monk, monks, even if such a wish should arise: ‘Oh, may my fellow practitioners honor me, respect me, revere me, venerate me!’ Yet, his fellow practitioners do not honor him, do not respect him, do not revere him, do not venerate him. For what reason? Because, monks, discerning fellow practitioners see those evil, unwholesome qualities as not abandoned in him. Just as, monks, even if such a wish should arise in a clumsy horse: ‘Oh, may people place me in the position of a thoroughbred, and feed me thoroughbred food, and groom me with thoroughbred grooming!’ Yet, people do not place it in the position of a thoroughbred, nor do they feed it thoroughbred food, nor do they groom it with thoroughbred grooming. For what reason? Because, monks, discerning people see those deceits, frauds, crookednesses, and distortions as not abandoned in it. Even so, monks, of such a monk, even if such a wish should arise: ‘Oh, may my fellow practitioners honor me, respect me, revere me, venerate me!’ Yet, his fellow practitioners do not honor him, They do not respect, they do not honor, they do not revere. For what reason? Because, monks,