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whose round of rebirths is cut off, whose cycle is exhausted, who have transcended all suffering, knows: 'Such was the birth of those Blessed Ones,' he knows. 'Such were the names of those Blessed Ones,' he knows. 'Such was the clan of those Blessed Ones,' he knows. 'Such was the virtue of those Blessed Ones,' he knows. 'Such was the Dhamma of those Blessed Ones,' he knows. 'Such was the wisdom of those Blessed Ones,' he knows. 'Such was the dwelling of those Blessed Ones,' he knows. 'Such was the liberation of those Blessed Ones,' he knows." It was spoken, venerable sir, concerning that matter. The Discourse on Bākula Question: Now, friends, the Discourse on Bākula, where, concerning whom, by whom was it spoken? Answer: In Rājagaha, venerable sir, concerning Kassapa the naked ascetic, it was spoken by the Venerable Elder Bākula. The Discourse on the Stage of Taming Question: Now, friends, the Discourse on the Stage of Taming, by the Blessed One, where, concerning whom, on what occasion was it spoken? Answer: In Rājagaha, venerable sir, it was spoken concerning Prince Jayasena. Prince Jayasena, venerable sir, approached the novice Aciravata and said this: "I have heard this, good Aggivessana, that here a bhikkhu, diligent, ardent, resolute, dwelling, may attain one-pointedness of mind." It was spoken, venerable sir, concerning that matter. Question: And how, friends, there...? The Blessed One, having consoled the novice Aciravata, revealed the method of teaching the Dhamma. Answer: How is it possible here, Aggivessana, that what is to be known by renunciation, to be seen by renunciation, to be attained by renunciation, to be realized by renunciation, that Prince Jayasena, living amidst sensual pleasures, enjoying sensual pleasures, consumed by thoughts of sensual pleasure, burning with the fever of sensual pleasure, eager for the end of sensual pleasure, would know it, or see it, or realize it? That is not possible. Thus, indeed, Venerable Sir, the Blessed One, having consoled the novice Aciravata, just as, Aggivessana, two tamed elephants, or tamed horses, or tamed oxen, well-trained and well-disciplined – with such an introduction, Venerable Sir, the Blessed One revealed the method of teaching to the novice Aciravata. Question: And how, friend, did the Blessed One there, having shown two similes, further elaborate the Dhamma teaching? Answer: Just as, Aggivessana, a king, a khattiya anointed for kingship, summons an elephant trainer – with such an introduction, Venerable Sir, the Blessed One further elaborated the Dhamma teaching. Bhūmija Sutta Question: By that friend... the Fully Self-Awakened One, where, concerning whom, on what occasion was the Bhūmija Sutta spoken? Answer: In Rājagaha, Venerable Sir, it was spoken concerning Prince Jayasena. Prince Jayasena, Venerable Sir, said this to Venerable Bhūmija: "There are, good Bhūmija, some recluses and brahmins who speak thus, who hold such a view: 'Even if they practice the holy life with aspiration, they are incapable of attaining the fruit. Even if they practice the holy life without aspiration, they are incapable of attaining the fruit. Even if they practice the holy life with both aspiration and without aspiration, they are incapable of attaining the fruit. Even if they practice the holy life with neither aspiration nor without aspiration, they are incapable of attaining the fruit.' What does your teacher, good Bhūmija, say? What does he proclaim?" On that occasion, Venerable Sir, it was spoken... Smile. Question – How, friend, did the Blessed One, having approved that explanation of the Venerable Bhūmija Thera, then complete and declare the further method of teaching the Dhamma? Answer – "Indeed, Bhūmija, being questioned thus and explaining thus, you are one who speaks what I have said, and you do not accuse me falsely." Thus, venerable sir, the Blessed One, having approved that statement of the Venerable Bhūmija, then completed and declared the further method of teaching, saying, "By whatever ascetics or brahmins, Bhūmija, who have wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, even if they practice the holy life for a long time, they are incapable of attaining the fruit." Thus, venerable sir, the Blessed One completed and declared the further method of teaching for the Venerable Bhūmija. Anuruddha Sutta Question – And where, friend, was the Anuruddha Sutta spoken, concerning whom, on what occasion, and by whom? Answer – In Sāvatthī, venerable sir, concerning Pañcakaṅga the householder, it was spoken by the Venerable Anuruddha Thera. Pañcakaṅga the householder, venerable sir, said to the Venerable Anuruddha: "Here, venerable sir, elder monks approached me and said, 'Householder, develop the immeasurable liberation of mind.' Some elders said, 'Householder, develop the great liberation of mind.' Now, venerable sir, are these states— the immeasurable liberation of mind and the great liberation of mind— different in meaning and different in expression, or are they one in meaning with only the expression being different?" On that occasion, venerable sir, it was spoken. Upakkilesa Sutta Question – And where, friend, was the Upakkilesa Sutta spoken by the Blessed One, concerning whom? Answer – In Pācīnavaṃsadāya, venerable sir, concerning the Venerable Anuruddha Thera, it was spoken. Bālapaṇḍita Sutta Question – And where, friend, was the Bālapaṇḍita Sutta spoken by the Blessed One, concerning whom? Answer – In Sāvatthī, venerable sir, concerning many monks. spoken. Question: How, friend, did the Blessed One there declare the characteristics of the fool, and the fool's experience of pain and sorrow in this very life? Answer: These, monks, are the three characteristics of the fool, the marks of the fool, the signs of the fool. Which three? Here, monks, the fool thinks ill thoughts, speaks ill speech, and does ill deeds. In this way, venerable sir, did the Blessed One there declare the characteristics of the fool, and the fool's experience of pain and sorrow in this very life. Question: How, friend, did the Blessed One there declare the fool's future state, and the fool's experience of pain and sorrow in hell there? Answer: That fool, monks, having committed misconduct by body, having committed misconduct by speech, having committed misconduct by mind, at the breaking up of the body, after death, reappears in a state of deprivation, a bad destination, a lower realm, in hell. In this way, venerable sir, did the Blessed One there declare the fool's future state, and the fool's experience of pain and sorrow in hell there. Question: How, friend, did the Blessed One there declare the fool's experience of pain and sorrow in the animal realm? Answer: There are, monks, beings gone to the animal realm, grass-eaters. They eat both fresh grass and dry grass, chewing it with their teeth. In this way, venerable sir, did the Blessed One there declare the fool's experience of pain and sorrow in the animal realm. Question: How, friend, did the Blessed One there declare the difficulty for a fool, once fallen into a lower realm, to regain human existence? Answer: Just as, monks, a man might throw a yoke with a single hole into the great ocean, and an easterly wind might carry it to the west. In this way, venerable sir, did the Blessed One there declare the difficulty for a fool, once fallen into a lower realm, to regain human existence. Question: How, friend, did the Blessed One there Even if a fool, after a very long time, by chance, attains human existence, his abundance of suffering is declared. Answer: "Indeed, monks, if that fool, after a very long time, by chance, attains human existence..." In this way, venerable sir, the Blessed One there declared the abundance of suffering even for a fool who, after a very long time, by chance, attains human existence. Question: "And how, friend, did the Blessed One there declare the characteristics of a wise person, and the experience of happiness and joy for a wise person in this very life?" Answer: "Monks, these are three characteristics of a wise person, signs of a wise person, achievements of a wise person. Which three? Here, monks, a wise person is one who thinks well-thought-out thoughts, speaks well-spoken words, and performs well-done deeds." In this way, venerable sir, the Blessed One there declared the characteristics of a wise person, and the experience of happiness and joy for a wise person in this very life. Question: "And how, friend, did the Blessed One there declare the future destiny of a wise person, and the experience of happiness and joy for a wise person in heaven there?" Answer: "Indeed, monks, that wise person, having practiced good conduct by body, by speech, and by mind, after the dissolution of the body, after death, reappears in a good destination, in the heavenly world." In this way, venerable sir, the Blessed One there declared the future destiny of a wise person, and the experience of happiness and joy for a wise person in heaven. Question: "And how, friend, did the Blessed One there declare the abundance of happiness even for a wise person who, after a very long time, by chance, attains human existence?" Answer: "Indeed, monks, if that wise person, after a very long time, by chance, attains human existence, he is reborn in one of those high families – a family of wealthy warriors, or a family of wealthy brahmins, or a family of wealthy householders – in such a family." In this way, venerable sir... And there by the Blessed One for the wise one sometimes, rarely, after a long time, even having come to human existence, abundance of happiness was declared. The Shorter Analysis of Kamma Sutta Question: By that friend, by the knowing, seeing, Perfectly Self-Awakened One, where, concerning whom, on what occasion was the Cūḷakammavibhaṅga Sutta spoken? Answer: