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beautiful in the beginning, beautiful in the middle, beautiful in the end, with meaning and with letter, he proclaims the utterly complete, purified holy life. This, monks, is the first person, arising in the world, arises for the welfare of many, for the happiness of many, out of compassion for the world, for the good, for the benefit, for the happiness of devas and humans. Furthermore, monks, a disciple of that very Teacher becomes an Arahant, with defilements destroyed, who has lived the holy life, done what had to be done, laid down the burden, attained his own goal, with the fetters of existence utterly destroyed, rightly liberated through final knowledge. He Dh- teaches the Dhamma, beautiful in the beginning, beautiful in the middle, beautiful in the end, with meaning and with phrasing, he proclaims the utterly complete and purified holy life. This, monks, is the second person arising in the world, who arises for the welfare of many, for the happiness of many, out of compassion for the world, for the good, for the welfare, for the happiness of gods and humans. Furthermore, monks, a disciple of that very Teacher is a trainee, on the path, learned, endowed with virtue. He too teaches the Dhamma, beautiful in the beginning, beautiful in the middle, beautiful in the end, with meaning and with phrasing, he proclaims the utterly complete and purified holy life. This, monks, is the third person arising in the world, who arises for the welfare of many, for the happiness of many, out of compassion for the world, for the good, for the welfare, for the happiness of gods and humans. These, monks, are the three persons arising in the world, who arise for the welfare of many, for the happiness of many, out of compassion for the world, for the good, for the welfare, for the happiness of gods and humans. The Blessed One spoke this meaning. Therein it is said: The Teacher indeed is first in the world, the Great Seer; His follower, a disciple, with a developed self; And then another, a trainee on the path, Learned, endowed with virtue. These three, foremost among gods and humans, Bringers of light, proclaiming the Dhamma; They open the door to the Deathless, They release people from their bonds. Those who by the unsurpassed caravan leader, Follow the well-taught path; Here and now they make an end to suffering, Those who are diligent in the teaching of the Fortunate One. This meaning too was spoken by the Blessed One, thus have I heard. The Fifth. 6. The Discourse on Contemplating the Unattractive 85. This was said by the Blessed One, said by the Arahant, thus have I heard: Monks, dwell contemplating the unattractive in the body; and let mindfulness of breathing be well established within you, before you; dwell contemplating impermanence in all formations. Monks, for those dwelling contemplating the unattractive in the body, the underlying tendency to lust for the attractive element is abandoned. With mindfulness of breathing well-established internally, before one's face, those external thought-tendencies that are conducive to vexation do not arise. For those dwelling contemplating impermanence in all fabrications, that ignorance is abandoned, that knowledge arises. The Blessed One said this meaning. Therein it is said: Contemplating the unattractive in the body, mindful of breathing; seeing the calming of all fabrications, ardent always. That monk, truly, is one of right view, from which he is liberated; having completed higher knowledge, he truly is a sage gone beyond the yoke. This meaning too was spoken by the Blessed One, thus have I heard. The Sixth. 7. The Sutta on One Practicing in Accordance with the Dhamma This was said by the Blessed One, said by the Arahant, thus have I heard: For a monk practicing in accordance with the Dhamma, this is the proper way to explain: when speaking, saying 'I am one who practices in accordance with the Dhamma,' he speaks only Dhamma, not non-Dhamma; or when thinking, he thinks only Dhamma-thoughts, not non-Dhamma-thoughts; or having abandoned both, he dwells equanimous, mindful and clearly comprehending. The Blessed One said this meaning. Therein it is said: Delighting in Dhamma, enjoying Dhamma, contemplating Dhamma; a monk recollecting Dhamma, does not decline from the True Dhamma. Whether walking or standing, sitting or lying down; calming the mind internally, he attains only peace. This meaning too was spoken by the Blessed One, thus have I heard. The Seventh. 8. The Sutta on Blinding This was said by the Blessed One, said by the Arahant, thus have I heard: Monks, these three unwholesome thoughts are blinding, sight-destroying, ignorance-producing, wisdom-obstructing, conducive to vexation, not conducive to Nibbana. Which three? Sensual thought, monks, is blinding, sight-destroying, ignorance-producing, wisdom-obstructing, conducive to vexation... destructive, not conducive to Nibbāna. The thought of ill-will, bhikkhus, blinds, takes away sight, takes away knowledge, hinders wisdom, is destructive, not conducive to Nibbāna. The thought of harming, bhikkhus, blinds, takes away sight, takes away knowledge, hinders wisdom, is destructive, not conducive to Nibbāna. These three unwholesome thoughts, bhikkhus, blind, take away sight, take away knowledge, hinder wisdom, are destructive, not conducive to Nibbāna. There are these three wholesome thoughts, bhikkhus, that do not blind, give sight, give knowledge, increase wisdom, are not destructive, are conducive to Nibbāna. Which three? The thought of renunciation, bhikkhus, does not blind, gives sight, gives knowledge, increases wisdom, is not destructive, is conducive to Nibbāna. The thought of non-ill-will, bhikkhus, does not blind, gives sight, gives knowledge, increases wisdom, is not destructive, is conducive to Nibbāna. The thought of non-harming, bhikkhus, does not blind, gives sight, gives knowledge, increases wisdom, is not destructive, is conducive to Nibbāna. These three wholesome thoughts, bhikkhus, do not blind, give sight, give knowledge, increase wisdom, are not destructive, are conducive to Nibbāna. The Blessed One said this. And concerning this, it is said: One should reflect on three wholesome thoughts, and reject three unwholesome ones. Indeed, when thoughts are well-examined, like rain that sweeps away dust, so too, with the calming of thoughts in the mind, one attains the state of peace right here. This too was said by the Blessed One, so I heard. The Eighth. 9. The Discourse on Inner Defilements This was said by the Blessed One, said by the Arahant, so I heard: There are these three inner defilements, inner enemies, inner adversaries, inner killers, inner foes, bhikkhus. Which three? Greed, bhikkhus, is an inner defilement, an inner enemy, an inner adversary, an inner killer, an inner foe. Hatred, monks, is an inner stain, an inner enemy, an inner foe, an inner slayer, an inner adversary. Delusion, monks, is an inner stain, an inner enemy, an inner foe, an inner slayer, an inner adversary. These three, monks, are inner stains, inner enemies, inner foes, inner slayers, inner adversaries. The Blessed One spoke this meaning. Therein it is said: Greed brings harm, Greed disturbs the mind; Fear born from within, People do not understand it. The greedy knows no good, The greedy sees no Dhamma; Blind darkness then there is, When greed overwhelms a person. And whoever abandons greed, And is not greedy for what is greedy; Greed is abandoned by him, Like a drop of water from a lotus leaf. Hatred brings harm, Hatred disturbs the mind; Fear born from within, People do not understand it. The hateful knows no good, The hateful sees no Dhamma; Blind darkness then there is, When hatred overwhelms a person. And whoever abandons hatred, And is not hateful towards what is hateful; Hatred is abandoned by him, Like a palm fruit from its stalk. Delusion brings harm, Delusion disturbs the mind; Fear born from within, People do not understand it. The deluded knows no good, The deluded sees no Dhamma; Blind darkness then there is, When delusion overwhelms a person. And whoever abandons delusion, And is not deluded by what is deluding; He dispels all delusion, Like the sun rising dispels darkness. This meaning too was spoken by the Blessed One, so I heard. The Ninth. 10. The Discourse on Devadatta This was said by the Blessed One, said by the Arahant, so I heard – "By three unwholesome qualities, monks, Devadatta, overcome and with his mind consumed, is bound for a woeful state, for hell, to remain for an eon, incurable. Which three? By evil desires, monks, Devadatta, overcome and with his mind consumed, is bound for a woeful state, for hell, to remain for an eon, incurable. By evil friendship, monks, Devadatta, overcome..." Devadatta, whose mind was overwhelmed, was bound for a woeful state, to hell, to remain there for an eon, incurable. Yet, if there were something further to be done, with even a small special attainment, he would have found an end in between. By these three unwholesome qualities, bhikkhus, Devadatta, whose mind was overwhelmed, was bound for a woeful state, to hell, to remain there for an eon, incurable. The Blessed One spoke this meaning. And there, this is said: May no one in the world ever arise with evil wishes; By this, too, you should know the destiny of those with evil wishes. Known as a wise one, esteemed as one with a developed self; He stood ablaze with fame, known as Devadatta. He, having practiced heedlessness, having assailed the Tathāgata; Reached Avīci hell, four-doored and terrifying. Indeed, whoever harms one who is harmless, who does no evil deed; That very evil touches him, the malicious and disrespectful one. Whoever would think to pollute the ocean with a pot of poison; He would not pollute it thereby, for the great ocean is formidable. Just so, whoever harms the Tathāgata with words; The one gone rightly, with a tranquil mind,