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Is a designation for parents. “Former teachers,” monks, this is a designation for parents. “Worthy of offerings,” monks, this is a designation for parents. For what reason? “Great benefactors, monks, are parents to their children, the bringers forth, the nourishers, the revealers of this world.” This meaning the Blessed One spoke. Therein this is said: “Brahmās are parents, they are called former teachers; Worthy of offerings to their children, compassionate to their offspring. Therefore, the wise one should honor them, and respect them; With food and with drink, with clothes and with bedding; With anointing, bathing, and washing of their feet. By such attendance, the wise ones to their parents; Herein they praise him, and after death he rejoices in heaven.” This meaning too was spoken by the Blessed One, so I heard. The Seventh. 8. The Discourse on Great Benefactors 107. This was said by the Blessed One, said by the Arahant, so I heard: “Great benefactors, monks, are the brahmins and householders to you, who provide you with robes, almsfood, lodging, and requisites for the sick, medicine. You too, monks, are great benefactors to the brahmins and householders, in that you teach them the Dhamma beautiful in the beginning, beautiful in the middle, beautiful in the end, with meaning and with letter, you proclaim the utterly complete, pure holy life. Thus, monks, relying on one another, the holy life is lived for the crossing over of the flood, for the complete ending of suffering.” This meaning the Blessed One spoke. Therein this is said: “Householders and the homeless, both relying on one another; Attain the true Dhamma, the unsurpassed security from bondage. From householders, robes, requisites, and lodging; The homeless receive, for the dispelling of dangers. But relying on the Fortunate One, householders, those living at home; Having faith in the Arahants, meditating with noble wisdom. Here they practice the Dhamma having gone, the path leading to a good destination; rejoicing in the deva world, those who desire sense pleasures rejoice. This meaning too was spoken by the Blessed One, thus I have heard. The Eighth. 9. The Discourse on Deceitful Ones 108. This was spoken by the Blessed One, spoken by the Arahant, thus I have heard – "Whatever monks, bhikkhus, are deceitful, stubborn, talkative, boastful, arrogant, unconcentrated, those monks, bhikkhus, are not mine. And those monks, bhikkhus, are far removed from this Dhamma and Vinaya; and they do not attain growth, increase, or fullness in this Dhamma and Vinaya. But whatever monks, bhikkhus, are not deceitful, not talkative, wise, not stubborn, well-concentrated, those monks, bhikkhus, are indeed mine. And those monks, bhikkhus, are not far removed from this Dhamma and Vinaya; and they attain growth, increase, and fullness in this Dhamma and Vinaya." This meaning the Blessed One spoke. Therein this is said: – "Deceitful, stubborn, talkative, boastful, arrogant, unconcentrated; they do not grow in the Dhamma, taught by the Perfectly Enlightened One. "Not deceitful, not talkative, wise, not stubborn, well-concentrated; they indeed grow in the Dhamma, taught by the Perfectly Enlightened One." This meaning too was spoken by the Blessed One, thus I have heard. The Ninth. 10. The Discourse on the River Current 109. This was spoken by the Blessed One, spoken by the Arahant, thus I have heard – "Just as, bhikkhus, a man might be carried away by the current of a river, by a pleasant and delightful form. A man with eyes, standing on the bank, seeing him, might say thus – ‘Even though you, good man, are being carried away by the current of the river, by a pleasant and delightful form, there is below a pool with waves, with whirlpools, with crocodiles, with demons, which pool, good man, having reached, you will meet with death or suffering like death.’ Then, bhikkhus, that man, having heard the voice of that man, having... with hands and with feet he should strive against the current. “This simile, monks, has been made by me for the understanding of the meaning. And this is the meaning here: ‘The river’s current,’ monks, is a designation for craving. “‘What is dear and what is pleasant,’ monks, is a designation for the six internal sense bases. “‘The pool below,’ monks, is a designation for the five lower fetters; “‘The fear of waves,’ monks, is a designation for anger and despair; “‘The whirlpool,’ monks, is a designation for the five strands of sensual pleasure; “‘The ogre of the lair,’ monks, is a designation for women; “‘Against the current,’ monks, is a designation for renunciation; “‘Striving with hands and with feet,’ monks, is a designation for the arousal of energy; “‘The man with eyes standing on the bank,’ monks, is a designation for the Tathāgata, the Arahant, the Perfectly Self-Enlightened One.” This meaning the Blessed One spoke. And there it is said: Even with suffering, he should abandon sensual pleasures, desiring security from bondage in the future; Rightly discerning, with a well-liberated mind, he would experience liberation in various ways; He is called a knower of the Vedas, one who has lived the holy life, one who has reached the end of the world, one who has gone to the other shore. This meaning was also spoken by the Blessed One, so I have heard. The Tenth. 11. The Discourse on Walking 110. This was said by the Blessed One, it was said by the Arahant, so I have heard: “If, monks, while a monk is walking, a thought of sensual desire arises, or a thought of ill-will arises, or a thought of harming arises. And if, monks, that monk tolerates it, does not abandon it, does not dispel it, does not put an end to it, does not bring it to non-existence. Even while walking, monks, such a monk is without ardor, without shame. Constantly, Continuously, He is called lazy, Of low energy. "Even if, monks, To a monk who is standing, A thought of sensual desire arises, Or a thought of ill-will, Or a thought of harming. If, monks, that monk Tolerates it, Does not abandon it, Does not dispel it, Does not make it cease, Does not bring it to an end. Even standing, monks, Such a monk, Without ardour, Without shame, Constantly, Continuously, Is called lazy, Of low energy." "Even if, monks, To a monk who is sitting, A thought of sensual desire arises, Or a thought of ill-will, Or a thought of harming. If, monks, that monk Tolerates it, Does not abandon it, Does not dispel it, Does not make it cease, Does not bring it to an end. Even sitting, monks, Such a monk, Without ardour, Without shame, Constantly, Continuously, Is called lazy, Of low energy." "Even if, monks, To a monk who is lying down, awake, A thought of sensual desire arises, Or a thought of ill-will, Or a thought of harming. If, monks, that monk Tolerates it, Does not abandon it, Does not dispel it, Does not make it cease, Does not bring it to an end. Even lying down, awake, monks, Such a monk, Without ardour, Without shame, Constantly, Continuously, Is called lazy, Of low energy." "Even if, monks, To a monk who is walking, A thought of sensual desire arises, Or a thought of ill-will, Or a thought of harming. If, monks, that monk Does not tolerate it, Abandons it, Dispels it, Makes it cease, Brings it to an end. Even walking, monks, Such a monk, With ardour, With shame, Constantly, Continuously, Is called one who has aroused energy, Who has dedicated himself." "Even if, monks, To a monk who is standing, A thought of sensual desire arises, Or a thought of ill-will, Or a thought of harming. If, monks, that monk Does not tolerate it, Abandons it, Dispels it, Makes it cease, Brings it to an end. Even standing, monks, Such a monk, With ardour, With shame, Constantly, Continuously, Is called one who has aroused energy, Who has dedicated himself." is called. ‘‘Even for a monk, bhikkhus, who is sitting, if a thought of sensual desire arises, or a thought of ill-will, or a thought of harm. If that monk, bhikkhus, does not tolerate it, but abandons it, dispels it, makes an end of it, brings it to naught. Even while sitting, bhikkhus, such a monk is called ardent, conscientious, constantly and continuously with aroused energy, with a resolute mind. ‘‘Even for a monk, bhikkhus, who is lying down, awake, if a thought of sensual desire arises, or a thought of ill-will, or a thought of harm. If that monk, bhikkhus, does not tolerate it, but abandons it, dispels it, makes an end of it, brings it to naught. Even while lying down, awake, bhikkhus, such a monk is called ardent, conscientious, constantly and continuously with aroused energy, with a resolute mind.’’ This meaning the Blessed One spoke. And there, this is said: ‘‘Whether walking or standing, sitting or lying down; Whoever thinks thoughts, evil, connected with the home. ‘‘He has entered the wrong path, infatuated with delusive things; Such a monk is unable, to attain the highest awakening. ‘‘But whoever, walking or standing, sitting or lying down; Having calmed thoughts, delighting in the calming of thoughts; Such a monk is able, to attain the highest awakening.’’ This meaning too was spoken by the Blessed One, thus have I heard. The Eleventh. 12. The Discourse on Accomplished Virtue 111. This was spoken by the Blessed One, spoken by the Arahant, thus have I heard – ‘‘Dwell, bhikkhus, with accomplished virtue, with accomplished Pātimokkha; Dwell restrained by the Pātimokkha restraint, accomplished in conduct and resort, seeing danger in the slightest faults; undertake and train in the training rules. ‘‘For you, bhikkhus, dwelling with accomplished virtue, with accomplished Pātimokkha, dwelling restrained by the Pātimokkha restraint, accomplished in conduct and resort For those, monks, who see danger in the slightest faults, who undertake and train in the training rules, what more should be done for them? Even for a monk, monks, who is walking, if covetousness is gone, ill will is gone,