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not a recluse, but claiming to be a recluse, not a celibate, but claiming to be a celibate, inwardly corrupt, leaking, foul like a cesspool, the Saṅgha does not live with him; quickly gathering, they expel him. Even if he is seated in the midst of the Saṅgha of bhikkhus, yet he is far from the Saṅgha, and the Saṅgha from him; this, bhikkhus, is the third wonderful and amazing quality in this Dhamma and Discipline, which seeing again and again, the bhikkhus delight in this Dhamma and Discipline. Just as, bhikkhus, whatever great rivers there are, that is, the Gaṅgā, Yamunā, Aciravatī, Sarabhū, Mahī, they, having reached the great ocean, abandon their former names and clans, and are reckoned simply as 'the great ocean'; even so, bhikkhus, the four castes – khattiyas, brāhmaṇas, vessas, suddas – they, having gone forth from home to homelessness in the Dhamma and Discipline proclaimed by the Tathāgata, abandon their former names and clans, and are reckoned simply as 'recluses, sons of the Sakyan'. And furthermore, bhikkhus, the four castes – khattiyas, brāhmaṇas, vessas, suddas – they, having gone forth from home to homelessness in the Dhamma and Discipline proclaimed by the Tathāgata, abandon their former names and clans, and are reckoned simply as 'recluses, sons of the Sakyan'; this, bhikkhus, is the fourth wonderful and amazing quality in this Dhamma and Discipline, which seeing again and again, the bhikkhus delight in this Dhamma and Discipline. Just as, bhikkhus, whatever rivers in the world flow into the great ocean, and whatever streams fall from the sky, yet by that the great ocean is not known to be either less or more... is perceived. Even so, monks, even if many monks attain final Nibbāna in the Nibbāna-element without remainder, by that, no decrease or increase in the Nibbāna-element is perceived. And that, monks, even if many monks attain final Nibbāna in the Nibbāna-element without remainder, by that, no decrease or increase in the Nibbāna-element is perceived; this, monks, is the fifth wonderful and amazing quality in this Dhamma and Discipline, which, seeing again and again, monks delight in this Dhamma and Discipline. Just as, monks, the great ocean has one taste, the taste of salt; even so, monks, this Dhamma and Discipline has one taste, the taste of liberation. And that, monks, this Dhamma and Discipline has one taste, the taste of liberation; this, monks, is the sixth wonderful and amazing quality in this Dhamma and Discipline, which, seeing again and again, monks delight in this Dhamma and Discipline. Just as, monks, the great ocean is rich in many jewels, rich in various jewels, therein are these jewels: pearl, gem, lapis lazuli, conch, rock, coral, silver, gold, ruby, and cat's eye; even so, monks, this Dhamma and Discipline is rich in many jewels, rich in various jewels; therein are these jewels: the four foundations of mindfulness, the four right exertions, the four bases of psychic power, the five faculties, the five powers, the seven factors of awakening, the Noble Eightfold Path. And that, monks, this Dhamma and Discipline is rich in many jewels, rich in various jewels, therein are these jewels: the four foundations of mindfulness, the four right exertions, the four bases of psychic power, the five faculties, the five powers, the seven factors of awakening, the Noble Eightfold Path; this, monks, is the seventh wonderful and amazing quality in this Dhamma and Discipline, which, seeing again and again, monks delight in this Dhamma and Discipline. Just as, monks, the great ocean is the abode of great beings, therein are these beings: the timi, the timingala, the timitimi garuḍas, asuras, nāgas, gandhabbas, there are in the great ocean beings with bodies a hundred leagues long, beings with bodies two hundred leagues long, beings with bodies three hundred leagues long, beings with bodies four hundred leagues long, beings with bodies five hundred leagues long; Even so, bhikkhus, this Dhamma and Discipline is the abode of mighty beings; these are those beings: the stream-enterer, one practicing for the realization of the fruit of stream-entry, the once-returner, one practicing for the realization of the fruit of once-returning, the non-returner, one practicing for the realization of the fruit of non-returning, the Arahant, one practicing for Arahantship. And further, bhikkhus, this Dhamma and Discipline is the abode of mighty beings, and these are those beings: the stream-enterer, one practicing for the realization of the fruit of stream-entry, the once-returner, one practicing for the realization of the fruit of once-returning, the non-returner, one practicing for the realization of the fruit of non-returning, the Arahant, one practicing for Arahantship; this, bhikkhus, is the eighth wonderful and amazing quality in this Dhamma and Discipline, which seeing again and again, bhikkhus delight in this Dhamma and Discipline. These, bhikkhus, are the eight wonderful and amazing qualities in this Dhamma and Discipline, which seeing again and again, bhikkhus delight in this Dhamma and Discipline. Then the Blessed One, having understood this matter, on that occasion uttered this inspired utterance: It rains excessively on what is covered, it does not rain excessively on what is uncovered; Therefore, uncover what is covered, then it will not rain excessively on it. The Fifth. 6. The Discourse to Soṇa 46. Thus have I heard: At one time the Blessed One was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Now at that time, the venerable Mahākaccāna was staying in Avanti, at Kuraraghara, on the Pavatta mountain. Now at that time, the lay follower Soṇa Kuṭikaṇṇa was an attendant of the venerable Mahākaccāna. Then, as the lay follower Soṇa Kuṭikaṇṇa was alone, in seclusion, this thought arose in his mind: A thought arose: "However the venerable Mahākaccāna teaches the Dhamma, it is not easy for one living in a home to lead the utterly perfect, utterly pure, polished-like-a-conch shell holy life. What if I were to shave off my hair and beard, put on saffron robes, and go forth from home into homelessness?" Then the lay follower Soṇa Kuṭikaṇṇa approached the venerable Mahākaccāna; having approached, he bowed to the venerable Mahākaccāna and sat down to one side. Sitting to one side, the lay follower Soṇa Kuṭikaṇṇa said this to the venerable Mahākaccāna: "Here, venerable sir, as I was secluded and withdrawn, this thought arose in my mind: 'However the venerable Mahākaccāna teaches the Dhamma, it is not easy for one living in a home to lead the utterly perfect, utterly pure, polished-like-a-conch shell holy life. What if I were to shave off my hair and beard, put on saffron robes, and go forth from home into homelessness?' Let the venerable Mahākaccāna ordain me, venerable sir." When this was said, the venerable Mahākaccāna said this to the lay follower Soṇa Kuṭikaṇṇa: "It is difficult, Soṇa, to lead the holy life of one meal and one bed for as long as life lasts. Come now, Soṇa, while remaining a householder, practice the Buddha's teaching of the holy life of one meal and one bed at the proper time." Then the intention for ordination that the lay follower Soṇa Kuṭikaṇṇa had, subsided. A second time... A second time the venerable Mahākaccāna said this to the lay follower Soṇa Kuṭikaṇṇa: "It is difficult, Soṇa, to lead the holy life of one meal and one bed for as long as life lasts. Come now, Soṇa, while remaining a householder, practice the Buddha's teaching of the holy life of one meal and one bed at the proper time." A second time the intention for ordination that the lay follower Soṇa Kuṭikaṇṇa had, subsided. For a third time, indeed, to the lay follower Soṇa Kuṭikaṇṇa, while he was secluded, reflecting in solitude, such a thought arose in his mind: "As the venerable Mahākaccāna teaches the Dhamma, it is not easy for one living in a household to lead the holy life perfectly complete, perfectly pure, polished like a conch shell. What if I were to shave off my hair and beard, put on saffron robes, and go forth from the household life into homelessness?" For a third time, indeed, the lay follower Soṇa Kuṭikaṇṇa approached the venerable Mahākaccāna; having approached, he paid homage to the venerable Mahākaccāna, and sat down to one side. Seated to one side, indeed, the lay follower Soṇa Kuṭikaṇṇa said this to the venerable Mahākaccāna: "Here, venerable sir, while I was secluded, reflecting in solitude, such a thought arose in my mind: 'As the venerable Mahākaccāna teaches the Dhamma, it is not easy for one living in a household to lead the holy life perfectly complete, perfectly pure, polished like a conch shell. What if I were to shave off my hair and beard, put on saffron robes, and go forth from the household life into homelessness?' Let the venerable Mahākaccāna ordain me, venerable sir." Then, indeed, the venerable Mahākaccāna ordained the lay follower Soṇa Kuṭikaṇṇa. At that time, indeed, the Southern Avanti region had few bhikkhus. Then, indeed, the venerable Mahākaccāna, after the passing of three years, with difficulty and effort, gathered a bhikkhu saṅgha of ten from here and there, and gave the venerable Soṇa the higher ordination. Then, indeed, to the venerable Soṇa, after he had spent the Rains retreat, while he was secluded, reflecting in solitude, such a thought arose in his mind: "Indeed, I have not seen that Blessed One face to face, but I have only heard of that Blessed One: 'He is such and such.' If my preceptor would permit me, I would go to see that Blessed One, the Arahant..." the Perfectly Self-Awakened One.” Then, in the evening, Venerable Soṇa, having risen from his seclusion, approached Venerable Mahākaccāna. Having approached and paid homage to Venerable Mahākaccāna, he sat down to one side. Sitting to one side, Venerable Soṇa said to Venerable Mahākaccāna: