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Answer – Then, venerable sir, the Blessed One, for the cutting off of transactions in the Noble Discipline, divided eight qualities and, showing the danger in sensual pleasures with "Just as, householder, a dog, overcome by hunger and weakness, stands before a slaughterhouse," and so on, at the conclusion, with the three knowledges, he extensively explained and taught the cutting off of transactions in the Noble Discipline, completely and in every way, the cutting off of transactions. Jīvaka Sutta Question – Where, friends, was the Jīvaka Sutta spoken by that Blessed One… and Fully Self-Awakened One, concerning whom, and on what occasion? Answer – In Rājagaha, venerable sir, it was spoken concerning Jīvaka Komārabhacca. Jīvaka Komārabhacca, venerable sir, approached the Blessed One and said, "I have heard, venerable sir, that living beings are slaughtered for the recluse Gotama, and the recluse Gotama knowingly consumes meat prepared for him, accepting the deed. Those who say, venerable sir, 'Living beings are slaughtered for the recluse Gotama, and the recluse Gotama knowingly consumes meat prepared for him, accepting the deed,' are they, venerable sir, speakers of what was said by the Blessed One, and do they not misrepresent the Blessed One?" by which they accuse, and declare the teaching according to the Dhamma, and no co-religionist dispute comes to a blameworthy state. On that matter, venerable sir, it was spoken. The Upāli Sutta Question – Now, friends, where was the Upāli Sutta spoken by the Blessed One, concerning whom, and on what matter? Answer – In Nāḷandā, venerable sir, it was spoken concerning Upāli the householder. Upāli the householder, venerable sir, approached the Blessed One and said this: "Has the ascetic Dīghatapasī, venerable sir, come here?" And in this way, venerable sir, Upāli the householder, having exchanged greetings with the Blessed One, declared the doctrine of his own teacher, the ascetic Nāṭaputta, and praised that doctrine. On that matter, venerable sir, it was spoken. Question – Then, friends, how did the Blessed One question, examine, and discuss with Upāli the householder concerning that doctrine? And how, by showing him a method, did he make him know the truth as it is? Answer – Then, venerable sir, the Blessed One said to Upāli the householder: "If, householder, you would speak established in truth, there could be a discussion for us here." Having thus initiated the conversation with Upāli the householder, he said: "What do you think, householder? Suppose an ascetic here is sick, suffering, gravely ill, deprived of cold water, using hot water. If he does not get cold water, he would die." And in this way, venerable sir, the Blessed One, by showing four methods, made Upāli the householder know the truth as it is. Question – Thus, friends, Upāli the householder, convinced by the Blessed One, and having confidence in this Dhamma and Discipline, what kind of expression of confidence did he make? And how did the Blessed One further instruct him and train him again? Answer – "Venerable sir, I was already pleased and delighted by the Blessed One's previous simile. But I wished to hear these varied, brilliant answers of the Blessed One to questions. That is why I thought I should oppose the Blessed One." And in this way, venerable sir, Upāli the householder was informed by the Blessed One. He, being pleased with this Dhamma and Discipline, showed signs of pleasure. There, the Blessed One, venerable sir, having further advised him with words like, "Indeed, householder, make a thorough investigation; a thorough investigation is good for well-known people like you," further trained him until he gained the Dhamma-eye. Question – How, friend, did the investigation occur when the Nigaṇṭha Nāṭaputta went to the dwelling of Upāli the householder, and what was Upāli the householder's reply? Answer – "You are mad, householder! You are deluded, householder!" – in this way, venerable sir, was the investigation when the Nigaṇṭha Nāṭaputta went to the dwelling of Upāli the householder, and "Excellent, venerable sir, is this turning away! Auspicious, venerable sir, is this turning away!" – in this way was Upāli the householder's reply. Of the wise one, free from delusion, Whose defilements are broken, who has conquered all victories; Of the unblemished, with a well-composed mind, Whose virtue is grown, with excellent wisdom; Of the pure, like Vesantara, I am a disciple of that Blessed One. Of the one free from doubt, content, Who has vomited the world's bait, joyful; Of the human who has accomplished the ascetic life, Of the man with his final body. Of the incomparable, stainless one, I am a disciple of that Blessed One – Of the Buddha, the cutter of craving, Who is free from defilements, unsoiled. Of the worthy of offerings, the great being, The supreme person, incomparable; Who has attained the peak of glory, I am a disciple of that Blessed One – The Discourse on the Dog-Duty Ascetic Question – And, friend, where, concerning whom, and on what occasion was the Kukkuravatika Sutta spoken by the Blessed One? Answer – Venerable sir, it was spoken among the Koliyas, in a Koliyan town named Haliddavasana, concerning Puṇṇa the Koliyan son, a cow-duty ascetic, and Seniya the naked dog-duty ascetic. Venerable sir, Puṇṇa the Koliyan son, the cow-duty ascetic, said this to the Blessed One: "Venerable sir, this naked Seniya, the dog-duty ascetic, performs difficult practices, eating food placed on the ground. His dog-duty..." who for a long time has perfectly undertaken, what is his destination? What is his future state?" On that matter, venerable sir, it was spoken. Discourse to Prince Abhaya Question – By that knowing one, friend... by the Perfectly Self-Awakened One, where, concerning whom, and on what matter was the Discourse to Prince Abhaya spoken? Answer – In Rājagaha, venerable sir, it was spoken concerning Prince Abhaya. Prince Abhaya, venerable sir, approached the Blessed One and said this: "Would the Tathāgata, venerable sir, speak such a word, which word is unloved and disagreeable to others?" On that matter, venerable sir, it was spoken. Discourse on Many Feelings Question – And where, friend, concerning whom, and on what matter was the Discourse on Many Feelings spoken by the Blessed One? Answer – In Sāvatthī, venerable sir, it was spoken concerning Venerable Udāyī and Pañcakaṅga the carpenter. Pañcakaṅga the carpenter, venerable sir, approached Venerable Udāyī and asked about feeling. Venerable Udāyī, venerable sir, said this to Pañcakaṅga the carpenter: "Indeed, carpenter, three feelings have been declared by the Blessed One: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling." When this was said, venerable sir, Pañcakaṅga the carpenter said this to Venerable Udāyī: "Indeed, venerable Udāyī, three feelings have not been declared by the Blessed One. Two feelings have been declared by the Blessed One: pleasant feeling and painful feeling. As for this, venerable sir, neither-painful-nor-pleasant feeling, that has been declared by the Blessed One as a subtle, refined pleasure." Venerable Udāyī, venerable sir, was unable to convince Pañcakaṅga the carpenter, nor was Pañcakaṅga the carpenter able to convince Venerable Udāyī. Venerable Ānanda, venerable sir, heard this conversation between Venerable Udāyī and Pañcakaṅga the carpenter. Then, venerable sir, Venerable Ānanda reported to the Blessed One the entire conversation that took place between Venerable Udāyī and Pañcakaṅga the carpenter. On that matter, venerable sir, it was spoken. Apaṇṇa Apaṇṇaka Sutta Question – Where, friend, was the Apaṇṇaka Sutta spoken by the Blessed One, concerning whom, and on what occasion? Answer – In Kosala, venerable sir, in the Kosalan Brahmin village named Sālā, it was spoken concerning the Brahmin householders of Sāleyyaka. Many other ascetics and brahmins, venerable sir, made the Brahmin householders of Sāleyyaka accept and learn their own wrong views. But those Brahmin householders of Sāleyyaka, venerable sir, could not establish themselves in a single view. On that occasion, venerable sir, it was spoken. Question – There, friend, how did the Blessed One first explain and make known wrong speech and right speech? Answer – There, venerable sir, the Blessed One first explained and made known wrong speech and right speech, saying, “There are, householders, some ascetics and brahmins who hold such views and speak thus: ‘There is no giving, there is no offering, there is no sacrifice, there is no fruit or result of good and bad deeds,’” and so on. Question – There, friend, how did the Blessed One consider and make known the fault of those with wrong views and the virtue of those with right views? Answer – There, venerable sir, the Blessed One considered and made known the fault of those with wrong views and the virtue of those with right views, saying, “There, householders, those ascetics and brahmins who hold such views and speak thus: ‘There is no giving, there is no offering, there is no sacrifice, there is no fruit or result of good and bad deeds,’” and so on, venerable sir. Question – And how, friend, did the Blessed One there make known the reflection of a discerning person? Answer – There, venerable sir, the Blessed One made known the reflection of a discerning person, saying, “There, householders, a discerning person reflects thus,” and so on. Question – And how, friend, did the Blessed One consider and make known the Apaṇṇaka practice in other wrong views and right views? Tell that briefly. Answer – Just as, venerable sir, in the first Indeed, venerable sir, having shown the fault in the four wrong views such as the doctrine of non-action, and the virtue in the four right views such as the doctrine of action, and having shown there the way a discerning person reflects, the Blessed One proclaimed the infallible path.