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where the ground is sometimes compressed. And this is the fifth discourse. It is taught for three types of individuals: the ordinary person, the trainee, the Arahant, pertaining to defilement, or pertaining to latent tendencies. For the ordinary person, it is the vision-part. For the five trainees, it is the development-part. That which was first indicated, the Arahant-part, is for all Arahants. That, however, is to be sought in five ways, in twenty-seven aspects. Beyond that, of his destinations among these. And that, in brief, It falls into fifty modes, those fifty modes declared in the Dispensation, when condensed, fall into ten modes. Those that stand as an exposition of the Noble Truth, when condensed, fall into eight modes. And in the four common suttas, the ground for the falling of the method, when condensed, falls into five suttas: (those) pertaining to defilement, pertaining to latent tendencies, pertaining to development, pertaining to penetration, and pertaining to the perfected one. When condensed, they fall into four suttas: (those) pertaining to defilement, pertaining to latent tendencies, pertaining to penetration, and pertaining to the perfected one. When condensed, they fall into three suttas: (those) pertaining to ordinary people, pertaining to trainees, and pertaining to perfected ones. When condensed, they fall into two suttas: (those) pertaining to penetration, and pertaining to prior effort. As said by the Blessed One: "Seeing two benefits, Tathāgatas, Arahants, Perfectly Self-Enlightened Ones, teach the Dhamma, sutta, geyya... (and so on)." The Teacher, thinking those endowed with prior effort will easily understand, resides (among them), and prior efforts will exist for the sake of understanding of beings. There, seeing the diversity of one's own wisdom, in the eight kinds of sutta summaries, wherever one is able, there one should apply (it). Applying it there and there, the meaning of the sutta should be explained. For it is not possible, by anyone, to explain the meaning of the sutta as it truly is, by merely holding in mind mindfulness, feeling, and mind. There, these are the recap verses for the former suttas: Blind by craving, covered by a net, and the five hindrances; Mind precedes phenomena, and Mahānāma the Sakyan. Released from above and below, and what is the purpose of virtue; Whose mind is like a rock, Upatissa's questions and so on. Whose mindfulness of the body, Channa's going beyond darkness; That is not firm mental (state), "This world" and so on. And the four kinds of individuals, giving, merit increases; In the Dhamma followed by the stream, these are their recap verses. 22. There, what is the command? If you fear suffering, If you fear suffering, If suffering is unpleasant to you; Do not do evil deeds, Openly or in secret. “Be unconcerned with past forms, Rādha,” should be elaborated. “What should a virtuous person always do, Ānanda, so that there is no remorse for him?” This is called an injunction. What then is the fruit? Indeed, Dhamma protects the one who practices Dhamma, Like a great umbrella in the rainy season; This is the benefit of Dhamma well-practiced, The one who practices Dhamma does not go to a bad destination. This is the fruit. What then is the means? “All phenomena are non-self,” When one sees this with wisdom; Then one becomes dispassionate towards suffering, This is the path to purity. “A monk endowed with seven factors, indeed, could even shake the king of mountains, Himavanta; what then to speak of a corpse-like ignorance among the living?” This explanation should be made. This is the means. What then are the injunction and the fruit? If you fear suffering, If suffering is unpleasant to you; Do not do evil deeds, Openly or in secret. For if you do evil deeds, Or will do them; There is no release for you from suffering, Even if you flee. In the former verse is the injunction, in the latter is the fruit. Established in virtue, two qualities should be developed: mental development and wisdom development. And the injunction is the fading away of passion, and the fruit. What then are the fruit and the means? Established in virtue, a wise person, Developing mind and wisdom; An ardent, skillful monk, He untangles this tangle. In the former half-verse is the means, in the latter half-verse is the fruit. The Nandiya Sutta, from its root up to the six qualities, should be taken. Furthermore, in the five qualities, the application of effort should be made; this is the means. The mind is freed even from the canker of sensual desire, for one who is not accompanied by it. In all six, in three. This is the means and the fruit. Among these, what are the command, the result, and the means? Look upon the world as empty, Mogharāja, ever mindful; Having removed the view of self, thus one crosses over death. "Look upon the world as empty, Mogharāja" is the command. "Ever mindful" is the means. "Having removed the view of self, thus one crosses over death" is the result. "Develop concentration, monks; a monk who is concentrated, monks, understands form as impermanent. Seeing thus, the noble disciple is liberated from birth... and from sorrows here, these three." 23. Among these, what is the gratification? For one desiring sensual pleasures, and whose desire is fulfilled. This is gratification. "By righteous conduct, by even conduct, by skillful conduct with causes, brahmin, some beings here, at the breaking up of the body, reappear in a good destination, a heavenly world." This is gratification. Among these, what is the danger? Indeed, in sensual pleasures, all are afflicted and released – this is the danger. In the Sutta connected with Pasenadi, the simile of the mountain – this is the danger. Among these, what is the escape? Whoever avoids sensual pleasures, as a snake avoids a foot from its head; He, mindful, overcomes this entanglement in the world. The Sutta in the Saṃyutta, the Pāricchattaka tree with yellow leaves, with fallen leaves – this is the escape. Among these, what are the gratification and the danger? Whatever a person does, he sees it in himself; A doer of good, good; and a doer of evil, evil. Among these, what the doer of evil experiences is the gratification. The explanation in the eight sections of gain and loss, there, loss, disrepute, blame, suffering – this is the danger. Gain, repute, happiness, praise – this is the gratification. Among these, what are the gratification and the escape? "Happy is the result of merits, and one's intention is fulfilled; And quickly one attains the supreme peace, Nibbāna." That result of merits and that fulfillment of intention – this is the gratification. That one quickly attains the supreme peace, Nibbāna – this is the escape. Thus ends the thirty-two. For a Great Man endowed with the marks of a Great Man, there are only two destinies. If he dwells in a home, he becomes a Wheel-turning King, conquering and dwelling (over the earth). This is the gratification. If he goes forth from home to homelessness, it is liberation from every flood. This is both gratification and liberation. Therein, what is the danger and the liberation? Knowing the fear of grasping, the arising of birth and death; One is born without grasping, for the destruction of birth and death. In the first half-verse, the arising of birth and death is the danger. "One is born without grasping, for the destruction of birth and death" is the liberation. Indeed, this world has fallen into distress, in that it is born and dies. The observation here, "When will there be an end to this suffering, what is beyond it?", this is the danger. He who, knowing greed, goes forth even from an ancient royal capital, this is the liberation. This is the danger and the liberation. Therein, what is the gratification, the danger, and the liberation? Indeed, desires are varied, diverse, delightful, they churn the mind with their diverse forms; Therefore, I have gone forth, O king, the blameless ascetic life is better. That "desires are varied, diverse, delightful" is the gratification. That "they churn the mind with their diverse forms" is the danger. That "I have gone forth from home, O king, the blameless ascetic life is better" is the liberation. The powerful simile of the fool, which grasps at actions to be experienced with craving, and experiences whatever evil deeds; therein, by actions to be experienced as suffering, by an undeveloped body, and with a limited mind, it shows the danger, and by actions to be experienced as pleasure, it gratifies. This is like the former. One with a developed mind, a developed body, developed wisdom, of great renown, with an unlimited mind, this is liberation. 24. Therein, what is the worldly discourse? Indeed, an evil deed done does not curdle like fresh milk; The fool follows burning, like a fire covered in ashes. Four wrong courses, this is a worldly discourse. Therein, which is a supramundane discourse? “Whose faculties have come to peace, just as horses well-tamed by a charioteer; For one whose conceit is abandoned, taintless, even devas long for such a one.” “Monks, I will teach you the Noble Right Concentration”— this is a supramundane discourse. Therein, which is a worldly and supramundane discourse? As if struck by a spear, as if burning on the head; For the abandoning of sensual passion, a mindful monk should wander. “As if struck by a spear, as if burning on the head”—this is worldly; “For the abandoning of sensual passion, a mindful monk should wander”—this is supramundane. “There is desire for edible food”—this is worldly. “There is no desire”—this is a supramundane discourse. Therein, which is action? Whoever takes life, and speaks false speech; In the world takes what is not given, and goes to another's wife. And whoever indulges in the drinking of intoxicating drinks; Not abandoning the five enmities, is called immoral.