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approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, Mahānāma the Sakyan said to the Blessed One— "I have heard, Bhante— 'It is said that many bhikkhus are making robes for the Blessed One— when the Blessed One's robes are finished, he will set out on a journey after three months.' For us, Bhante, who dwell in various ways, by what dwelling should we dwell?" should one dwell?" "Excellent, excellent, Mahānāma! Indeed, Mahānāma, it is fitting for you, for sons of good families, that you approach the Tathāgata and ask: 'For us, venerable sir, who dwell in various ways, by what dwelling should we dwell?' Indeed, Mahānāma, one with faith is successful, not one without faith; one with aroused energy is successful, not one who is lazy; one with established mindfulness is successful, not one who is forgetful; one who is concentrated is successful, not one who is unconcentrated; one who is wise is successful, not one who is unwise. Indeed, Mahānāma, established in these five qualities, you should further develop six qualities. "Here, Mahānāma, you should recollect the Tathāgata: 'Indeed, that Blessed One is... ...teacher of gods and humans, the Buddha, the Blessed One.' Mahānāma, at whatever time a noble disciple recollects the Tathāgata, at that time his mind is not overcome by greed, his mind is not overcome by hatred, his mind is not overcome by delusion; at that time his mind is made straight with reference to the Tathāgata. Indeed, Mahānāma, a noble disciple whose mind is straight gains understanding of the meaning, gains understanding of the Dhamma, gains joy connected with the Dhamma. For one who is joyful, rapture arises; for one whose mind is rapturous, the body becomes tranquil; one whose body is tranquil experiences happiness; for one who is happy, the mind becomes concentrated. Indeed, Mahānāma, you should develop this recollection of the Buddha even while walking, even while standing, even while sitting, even while lying down, even while attending to your work, even while dwelling in a bed crowded with children. "Furthermore, Mahānāma, you should recollect the Dhamma... ...you should recollect the Saṅgha... ...you should recollect your own virtues... ...you should recollect your own generosity... ...you should recollect the devas: 'There are the devas of the Four Great Kings... ...there are devas higher than that. With such faith as those devas are endowed, from here..." having passed away from here, were reborn there, such faith exists in me too. Endowed with such virtue... learning... generosity... wisdom, those deities, having passed away from here, were reborn there, such wisdom exists in me too. At whatever time, Mahānāma, a noble disciple recollects his own faith, and that of those deities, their virtue, their learning, their generosity, their wisdom; at that time his mind is not overcome by lust, not overcome by hatred, not overcome by delusion; at that time his mind is straight, focused on the deities. For a noble disciple, Mahānāma, whose mind is straight, gains a sense of meaning, gains a sense of the Dhamma, gains joy connected with the Dhamma. From joy, rapture arises, with a rapturous mind, the body becomes tranquil, with a tranquil body, one feels pleasure, with pleasure, the mind becomes concentrated. This recollection of deities, Mahānāma, you should develop even when walking, even when standing, even when sitting, even when lying down, even when engaged in work, even when dwelling in a crowded bed with children. Second. 3. The Discourse to Nandiya 13. At one time the Blessed One was dwelling among the Sakyans at Kapilavatthu, in the Nigrodha Park. Now at that time the Blessed One intended to enter the Rains Retreat at Sāvatthī. Nandiya the Sakyan heard: "Indeed, the Blessed One intends to enter the Rains Retreat at Sāvatthī." Then it occurred to Nandiya the Sakyan: "Why don't I also go to Sāvatthī for the Rains Retreat? There I will both attend to my work and get to see the Blessed One from time to time." Then the Blessed One entered the Rains Retreat at Sāvatthī. Nandiya the Sakyan also went to Sāvatthī for the Rains Retreat. There he both attended to his work, and the Blessed One And he obtained from time to time the sight (of the Buddha). Now at that time, many bhikkhus were making robes for the Blessed One, thinking: "When the Blessed One has finished his robe, he will set out on tour after three months." Now Nandi the Sakyan heard: "Indeed, many bhikkhus are making robes for the Blessed One: 'When the Blessed One has finished his robe, he will set out on tour after three months.'" Then Nandi the Sakyan approached the Blessed One. Having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, Nandi the Sakyan said to the Blessed One: "I have heard, venerable sir, that 'indeed, many bhikkhus are making robes for the Blessed One: When the Blessed One has finished his robe, he will set out on tour after three months.' For us, venerable sir, who dwell in various abodes, by what dwelling should we dwell?" "Good, good, Nandi! Indeed, Nandi, it is fitting for you, sons of good families, that you should approach the Tathāgata and ask: 'For us, venerable sir, who dwell in various abodes, by what dwelling should we dwell?' Indeed, Nandi, one who has faith is successful, not one without faith. One who is virtuous is successful, not one who is immoral. One who has aroused energy is successful, not one who is lazy. One who has established mindfulness is successful, not one who is unmindful. One who is concentrated is successful, not one who is unconcentrated. One who is wise is successful, not one who is unwise. Having established yourself, Nandi, in these six qualities, mindfulness should be established internally in five qualities. Here, Nandi, you should recollect the Tathāgata: 'Indeed, the Blessed One is an Arahant, perfectly enlightened, endowed with knowledge and conduct, well-gone, knower of the worlds, unsurpassed leader of persons to be tamed, teacher of gods and humans, the Buddha, the Blessed One.' Thus, Nandi, with regard to the Tathāgata, mindfulness should be established internally. Furthermore, Nandi, you should recollect the Dhamma: The Dhamma is well-proclaimed by the Blessed One, visible here and now, timeless, inviting one to come and see, leading inwards, to be understood by the wise, each for himself. Thus, Nadiya, regarding the Dhamma, mindfulness should be established within. Again, Nadiya, you should recall your good friends: ‘Indeed, it is a gain for me, it is well-obtained for me, that I have good friends who are compassionate, desiring my welfare, advising, instructing.’ Thus, Nadiya, regarding your good friends, mindfulness should be established within. Again, Nadiya, you should recall your generosity: ‘Indeed, it is a gain for me, it is well-obtained for me, that I, among a populace overcome by the stain of stinginess, dwell in a home with a mind free from the stain of stinginess, open-handed, pure-handed, delighting in giving up, responsive to requests, delighting in the distribution of gifts.’ Thus, Nadiya, regarding your generosity, mindfulness should be established within. Again, Nadiya, you should recall the deities: ‘Those deities who have attained companionship with certain mind-made bodies, transcending the deities who feed on solid food, they do not perceive any duty for themselves to do, nor any accumulation of what has been done. Just as, Nadiya, a bhikkhu who is liberated out of season does not perceive any duty for himself to do, nor any accumulation of what has been done; even so, Nadiya, those deities who have attained companionship with certain mind-made bodies, transcending the deities who feed on solid food, they do not perceive any duty for themselves to do, nor any accumulation of what has been done.’ Thus, Nadiya, regarding the deities, mindfulness should be established within. Indeed, Nadiya, an noble disciple endowed with these eleven qualities abandons evil, unwholesome states, he does not cling to them. Just as, Nadiya, an overturned pot pours out water, and does not suck back what has been poured out; just as Come now, Nandiya, when fire is let loose in a dry grass thicket, it burns and goes forth, it does not turn back to what is burnt; Even so, Nandiya, an noble disciple endowed with these eleven qualities abandons evil unwholesome states, and does not cling to them. The Third. 4. The Discourse on Subhūti Then indeed, Venerable Subhūti, together with the monk named Saddha, approached the Blessed One; having approached, having saluted the Blessed One, he sat down to one side. To Venerable Subhūti, as he sat to one side, the Blessed One said this – "What is the name of this monk, Subhūti?" "This monk is named Saddha, Bhante, the son of the lay follower Sudatta, he has gone forth from home to homelessness out of faith." "Does this monk, Subhūti, this monk Saddha, son of the lay follower Sudatta, who has gone forth from home to homelessness out of faith, does he correspond to the deeds of faith?" "Now is the time, Blessed One; now is the time, Fortunate One, for the Blessed One to speak of Saddha's deeds of faith. Then I shall know whether this monk corresponds to the deeds of faith or not." "In that case, Subhūti, listen, pay close attention; I shall speak." "Yes, Bhante," Venerable Subhūti replied to the Blessed One. The Blessed One said this – "Here, Subhūti, a monk is virtuous, he dwells restrained by the Pātimokkha restraint, accomplished in conduct and resort, seeing danger in the slightest faults, he undertakes and trains in the training rules. That a monk, Subhūti, is virtuous... (and so on)... undertakes and trains in the training rules, this too, Subhūti, is a deed of faith for Saddha. "Furthermore, Subhūti, a monk is learned, he retains what he has heard, he accumulates what he has heard;