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and the transcending of forms; The calming of all formations, touching it, ardent, always. That bhikkhu, truly, is rightly seeing, from which he is liberated therein; Having completed higher knowledge, peaceful, he, truly, is a sage gone beyond the yoke. This meaning too was spoken by the Blessed One, thus have I heard. The Third. 4. The Discourse on the More Peaceful This was spoken by the Blessed One, spoken by the Arahant, thus have I heard: "From forms, bhikkhus, the formless is more peaceful; from the formless, cessation is more peaceful." This meaning the Blessed One declared. Therein this is said: And those beings who resort to forms, and those who abide in the formless; Not knowing cessation, they are comers to renewed existence. And those who, having fully understood forms, are not established in the formless; Those who are liberated in cessation, those people have abandoned death. With the body, the deathless element, having touched or without substratum. The relinquishing of substrata, having realized, taintless; the Perfectly Enlightened One teaches, the sorrowless, dustless state." This meaning too was spoken by the Blessed One, thus have I heard. The Fourth. 5. The Discourse on Sons 74. This was said by the Blessed One, said by the Arahant, thus have I heard – "There are these three, monks, sons existing, found in the world. Which three? The superior-born, the similar-born, the inferior-born. "And how, monks, is a son superior-born? Here, monks, a son's parents are not gone for refuge to the Buddha, not gone for refuge to the Dhamma, not gone for refuge to the Saṅgha; abstaining not from taking life, abstaining not from taking what is not given, abstaining not from sexual misconduct, abstaining not from false speech, abstaining not from fermented and distilled intoxicants, the cause of heedlessness; they are immoral, of evil nature. But their son is gone for refuge to the Buddha, gone for refuge to the Dhamma, gone for refuge to the Saṅgha; abstaining from taking life, abstaining from taking what is not given, abstaining from sexual misconduct, abstaining from false speech, abstaining from fermented and distilled intoxicants, the cause of heedlessness; he is virtuous, of good nature. Thus, monks, is a son superior-born. "And how, monks, is a son similar-born? Here, monks, a son's parents are gone for refuge to the Buddha, gone for refuge to the Dhamma, gone for refuge to the Saṅgha; abstaining from taking life, abstaining from taking what is not given, abstaining from sexual misconduct, abstaining from false speech, abstaining from fermented and distilled intoxicants, the cause of heedlessness; they are virtuous, of good nature. And their son is gone for refuge to the Buddha, gone for refuge to the Dhamma, gone for refuge to the Saṅgha; abstaining from taking life, abstaining from taking what is not given, abstaining from sexual misconduct, abstaining from false speech, abstaining from fermented and distilled intoxicants, the cause of heedlessness; he is virtuous, of good nature. Thus, monks, is a son similar-born. "And how, monks, is a son inferior-born? Here, Monks, a son's parents are gone to the Buddha for refuge, gone to the Dhamma for refuge, gone to the Saṅgha for refuge; abstaining from taking life, abstaining from taking what is not given, abstaining from sexual misconduct, abstaining from false speech, abstaining from fermented and distilled intoxicants, the basis of heedlessness, virtuous, of beautiful conduct. But their son is not gone to the Buddha for refuge, not gone to the Dhamma for refuge, not gone to the Saṅgha for refuge; not abstaining from taking life, not abstaining from taking what is not given, not abstaining from sexual misconduct, not abstaining from false speech, not abstaining from fermented and distilled intoxicants, the basis of heedlessness, immoral, of evil conduct. Thus, monks, is a son degenerate. These, monks, are the three kinds of sons existing, found in the world. The Blessed One spoke this meaning. And there it is said: Superior, and similar, such sons the wise desire; A degenerate son they do not desire, who is a disgrace to the family. These indeed are sons in the world, who become lay followers; endowed with faith and virtue, generous, free from stinginess; Like the moon freed from clouds, they shine in assemblies. This meaning too was spoken by the Blessed One, thus have I heard. The Fifth. 6. The Discourse on the Rainless 75. This was said by the Blessed One, said by the Arahant, thus have I heard: These three persons, monks, exist, are found in the world. Which three? One like a rainless cloud, one who rains in a region, one who rains everywhere. And how, monks, is a person like a rainless cloud? Here, monks, a certain person is not a giver to anyone at all: to ascetics and brahmins, to the poor, the needy, beggars and supplicants; no food, drink, clothing, vehicles, garlands, perfumes, ointments, beds, dwellings, or lamps. Thus, monks, is a person like a rainless cloud. And how, monks, is a person one who rains in a region? Here, monks, a certain person is a giver to some, and to some he is not a giver to ascetics, brahmins, the poor, the needy, beggars, supplicants, food, drink, clothing, vehicles, garlands, perfumes, ointments, beds, dwellings, lamps. Thus, bhikkhus, a person is a partial rainer. And how, bhikkhus, is a person a rainer everywhere? Here, bhikkhus, some person gives to all, to ascetics, brahmins, the poor, the needy, beggars, supplicants, food, drink, clothing, vehicles, garlands, perfumes, ointments, beds, dwellings, lamps. Thus, bhikkhus, a person is a rainer everywhere. These three persons, bhikkhus, exist, are found in the world. The Blessed One said this meaning. And there it is said thus: Neither to ascetics nor to brahmins, nor to the poor, the needy, the beggars; Having received, he distributes food, drink, and meals; That one, indeed, is like a rainless one, they call him the lowest of men. To some he does not give, to some he bestows; That one, indeed, is a partial rainer, say the wise folk. A person with words of plenty, compassionate to all beings; Rejoicing, he scatters, saying, "Give! Give!" Just as a cloud, having thundered, having roared, rains; It fills the high ground and the low, overflowing with water. Even so, here some person is like that; Having gathered wealth righteously, wealth acquired by effort; He satisfies with food and drink, the beggars who have come rightly. This meaning too was spoken by the Blessed One, thus have I heard. The Sixth. 7. The Discourse on the Desire for Happiness 76. This was said by the Blessed One, said by the Arahant, thus have I heard – Bhikkhus, desiring these three kinds of happiness, a wise person should guard morality. Which three? "May praise come to me!" — thus a wise person should guard morality. "May riches arise for me!" — thus a wise person should guard morality. "Upon the breaking up of the body, after death, may I reappear in a good destination, a heavenly world!" — thus a wise person should guard morality. These, indeed, Bhikkhus, a wise person, desiring three kinds of happiness, should guard their virtue. The Blessed One said this meaning. Therein it is said: A wise person should guard their virtue, Desiring three kinds of happiness: Praise, acquisition of wealth, And rejoicing in heaven after death. Even if one does no evil, But associates with one who does, One becomes suspected of evil, And dispraise grows for them. Of whatever kind of friend one makes, And of whatever kind one associates with, One truly becomes of that kind, For association is of that kind. Associating with an associate, Touching another who touches, Like a poisoned arrow a quiver, It stains the unstained; Fearing defilement, the wise one Should never be a companion of evil. The person who wraps A putrid fish with kusa grass; Even the kusa grass smells putrid, So it is with association with fools. The person who wraps Tagara powder with a leaf; Even the leaves smell fragrant, So it is with association with the wise. Therefore, knowing one's own ripening, Like a leaf-packet, One should not associate with the ignoble, But should associate with the noble, the wise; The ignoble lead to hell, The noble lead to a good destination. This meaning was also spoken by the Blessed One, so I have heard. The Seventh. 8. The Sutta on Perishability This was said by the Blessed One, said by the Arahant, so I have heard: Bhikkhus, this body is perishable, consciousness is of a nature to fade away, all attachments are impermanent, suffering, and of a nature to change. The Blessed One said this meaning. Therein it is said: Knowing the body to be perishable, And consciousness to be fading away; Seeing danger in attachments, One has transcended birth and death; Having attained supreme peace, The developed one awaits the time. This meaning was also spoken by the Blessed One, so I have heard. The Eighth. 9. The Sutta on the Confluence of Elements This was said by the Blessed One, said by the Arahant, so I have heard: The elements Thus, monks, beings associate with beings, they come together. Beings of low resolve associate with beings of low resolve, they come together. Beings of noble resolve associate with beings of noble resolve, they come together. In the past too, monks, beings associated with beings according to their element, they came together. Beings of low resolve associated with beings of low resolve, they came together. Beings of noble resolve associated with beings of noble resolve, they came together. In the future too, monks, beings will associate with beings according to their element, they will come together. Beings of low resolve will associate with beings of low resolve, they will come together. Beings of noble resolve will associate with beings of noble resolve, they will come together. Even now, monks, in the present time,