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spoken concerning Venerable Ānanda. Venerable Ānanda, venerable sir, said to the Blessed One: "Formerly, venerable sir, monks who had completed the rains retreat in various directions would come to see the Tathāgata. We would then get to see the delightful monks, we would get to attend upon them. But after the passing of the Blessed One, venerable sir, we will not get to see the delightful monks, we will not get to attend upon them." It was spoken, venerable sir, on that occasion. Whoever, Ānanda, while wandering to stupas, with a mind full of faith, shall pass away, all of them, with the breaking up of the body, after death, will be reborn in a good destination, in the heavenly world. Question: And how, friends, did the Blessed One teach the monks the proper conduct towards women? Answer: "Not seeing, Ānanda," and "Not speaking to, Ānanda," and "If there is, Ānanda, one should establish mindfulness." Thus, venerable sir, the Blessed One taught the manner of conduct towards women. The Mahāsudassana Sutta Question: And where, friends, concerning whom, and on what occasion was the Mahāsudassana Sutta spoken by the Blessed One? Answer: It was spoken, venerable sir, right there in Kusinārā, concerning Venerable Ānanda. Venerable Ānanda, venerable sir, said to the Blessed One: "May the Blessed One, venerable sir, not pass away in this small town, this wattle-and-daub town, this branch town. There are, venerable sir, other great cities. Such as Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, Bārāṇasī. Let the Blessed One pass away there. There are many great noble families, great brahmin families, great householder families who have profound faith in the Tathāgata. They will perform the veneration of the Tathāgata's body." It was spoken, venerable sir, on that occasion. Question: How, friends, did the Blessed One, on the previous day, after teaching the Mahāsudassana Suttanta in the order of questions and answers, discipline the wanderer named Subhadda, who was the last disciple among those to be tamed by the Buddha? Answer: No, Subhadda, in whatever doctrine and discipline the Noble Eightfold Path is not found, a recluse is not found there, a second recluse is not found there, a third recluse is not found there, a fourth recluse is not found there. If these monks, Subhadda, were to live rightly, the world would not be empty of Arahants. Thus, venerable sir, the Blessed One trained Subhadda the wanderer, the last direct disciple among those to be tamed by the Buddha. Parinibbāna Sutta Question: And in the last period, friends, what kind of words did the Blessed One speak to Venerable Ānanda, and how did he invite the monks to declare their faults, and what kind of words did he address to the monks, and how did he attain final Nibbāna in the element of Nibbāna without remainder? Answer: Venerable sir, in the last period, the Blessed One spoke to Venerable Ānanda words such as, "It may be, Ānanda, that you might think: 'The Teacher's instruction is gone, we have no Teacher.'" And he invited the monks to declare their faults with words such as, "It may be, monks, that even a single monk might have doubt or perplexity concerning the Buddha, the Dhamma, the Saṅgha, the path, or the practice." And he addressed to the monks his last words of advice: "Now, monks, I exhort you: all conditioned things are subject to decay. Strive with diligence!" And having entered the nine successive attainments in direct and reverse order, and having emerged from the fourth jhāna, immediately thereafter he attained final Nibbāna in the element of Nibbāna without remainder. No, friend Ānanda, the Blessed One has not attained final Nibbāna; he has entered the cessation of perception and feeling. Janavasabha Sutta Question: And the Mahāsudassana Sutta, friends, was questioned and answered the previous day. But the Janavasabha Sutta, friends, where, concerning whom, and on what occasion was it spoken by the Blessed One? Answer: Venerable sir, it was spoken at Nātika, in the brick hall, concerning Venerable Ānanda. Venerable sir, Venerable Ānanda, concerning the Māgadha attendants, to the Blessed One... spoke in front of him, it was spoken, venerable sir, on that matter. Mahāgovinda Sutta Question – Friends, where was the Mahāgovinda Sutta spoken by the Blessed One? Answer – It was spoken, venerable sir, in Rājagaha. Mahāsamaya Sutta Question – Friends, where was the Mahāsamaya Sutta spoken by the Blessed One? Answer – It was spoken, venerable sir, among the Sakyans, in Kapilavatthu. Sakkapañha Sutta Question – Friends, where was the Sakkapañha Sutta spoken by the Blessed One, concerning whom, on what matter? Answer – It was spoken, venerable sir, in Magadha, to the east of Rājagaha, in the brahmin village named Ambasaṇḍa, to the north of that, on Vediyaka mountain, in the Indasāla cave, concerning Sakka, lord of devas. Sakka, venerable sir, lord of devas, approached the Blessed One and asked a question. It was spoken, venerable sir, on that matter. Mahāsatipaṭṭhāna Sutta Question – Friends, where was the Mahāsatipaṭṭhāna Sutta spoken by the Blessed One? Answer – It was spoken, venerable sir, among the Kurus, in the Kuru market town named Kammāsadhamma. Pāyāsi Sutta Question – Friends, where was the Pāyāsi Sutta spoken, concerning whom, on what matter, by whom? Answer – It was spoken, venerable sir, among the Kosalans, to the north of Setabyā, the Kosalan city named Setabyā, in the Siṃsapāvana, by Venerable Kumārakassapa, concerning Pāyāsi the chieftain. Pāyāsi the chieftain, venerable sir, had such a wicked view arisen: "There is no other world, there are no spontaneously reborn beings, there is no fruit or result of good and bad deeds." It was spoken, venerable sir, on that matter. Question – Friends, there, the declaration of Pāyāsi the chieftain's view and the discourse on the removal of Venerable Kumārakassapa Thera's view occurred many times. Friends, there, how did Pāyāsi the chieftain first declare his view? And how did Venerable Kumārakassapa remove that wrong view? Answer – Pāyāsi, venerable sir, The King approached the venerable Kumārakassapa and said this: "Indeed, good Kassapa, I am one who holds this view, who speaks in this way: 'There is no other world, there are no spontaneously born beings, there is no fruit or result of good and bad deeds.'" Thus, venerable sir, King Pāyāsi declared his wrong view to the venerable Kumārakassapa. And the venerable Kumārakassapa, showing the example of the sun and moon as a direct proof, removed that evil view of King Pāyāsi. Excellent, excellent, friend! Indeed, excellent, friend, that the venerable Kumārakassapa, showing the other world directly to King Pāyāsi, who held wrong view and was averse to the good Dhamma, removed that wrong view. Question: But then, friend, what kind of supporting argument did King Pāyāsi present a second time to establish his own doctrine? And how did the venerable Kumārakassapa refute that wrong doctrine with the Dhamma and establish the Dhamma doctrine? Answer: A second time, venerable sir, King Pāyāsi presented a supporting argument by showing his friends, ministers, relatives, and kinsmen who had died, being endowed with bad conduct, and thereby established his wrong doctrine. And the venerable Kumārakassapa, by the simile of the thief, refuted that wrong doctrine with the Dhamma and established the Dhamma doctrine. Excellent, excellent, friend! Indeed, excellent, friend, that the venerable Kumārakassapa, having thoroughly refuted the arisen opposing doctrine with the Dhamma, established the Dhamma doctrine. Question: But then, friend, what kind of supporting argument did King Pāyāsi present a third time to establish his own doctrine? And how did the venerable Kumārakassapa refute that wrong doctrine with the Dhamma and establish the Dhamma doctrine? Answer: A third time, venerable sir, King Pāyāsi presented a supporting argument by showing his friends, ministers, relatives, and kinsmen who had died, being endowed with good conduct, and thereby established his wrong doctrine. And the Venerable Kumārakassapa, with the simile of the man fallen into a cesspit, having thoroughly refuted that wrong view with the Dhamma, established the Dhamma-view. Excellent, excellent, friend! Indeed, excellent, friend, that the Venerable Kumārakassapa, having thoroughly refuted the arisen opposing view with the Dhamma, established the Dhamma-view. Question: Friend, when the Venerable Kumārakassapa, on the previous day, in the sequence of questions and answers, rejected the wrong view with the simile of the man in the cesspit and established the Dhamma-view, King Payasi, as a fourth or a fifth [argument], showing what kind of supporting reason, established his own view? And how did the Venerable Kumārakassapa, having rejected that wrong view with the Dhamma, establish the Dhamma-view? Answer: Venerable sir, King Payasi, when the Venerable Kumārakassapa, with the simile of the man immersed in a cesspit, had thoroughly refuted the wrong view and established the Dhamma-view, as a fourth or a fifth [argument], showing his own friends, ministers, relatives, and kinsmen who had undertaken the five precepts as a supporting reason, established his own wrong view. And the Venerable Kumārakassapa, with two similes— that of the Tāvatiṃsa devas and that of the born-blind man— having thoroughly refuted that evil view with the Dhamma, established the Dhamma-view. Excellent, excellent, friend! Indeed, excellent, friend, that Kumārakassapa, having shown two similes to King Payasi, and having thoroughly refuted the arisen evil wrong view with the Dhamma, established the Dhamma-view. Question: But then, friend, as a sixth [argument] also, showing what kind of supporting reason, did King Payasi establish his own view? And how did the Venerable Kumārakassapa, having thoroughly refuted that wrong view with the Dhamma, establish the Dhamma-view? Answer: