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Question – Friend, where, concerning whom, and how was the Peg Sutta, recited by the ancient great elders who compiled the Dhamma, spoken by the Blessed One there? Answer – At Sāvatthī, venerable sir, concerning many monks, the Blessed One spoke thus: “Formerly, monks, the Dasārahās had a drum named Āṇaka. When the Dasārahās repaired Āṇaka, they drove in another peg. There came a time, monks, when the old drum-face of the Āṇaka drum disappeared, and only the collection of pegs remained.” Thus spoke the Blessed One. Monk Saṃyutta New Monk Sutta Question – Friend, where, concerning whom, and how was the New Monk Sutta spoken by the Blessed One in the Monk Saṃyutta? Answer – At Sāvatthī, venerable sir, it was spoken concerning a certain new monk. Venerable sir, a certain new monk, having returned from his alms round after his meal, entered the monastery, unconcerned, silent, and gloomy. He did not perform services for the monks during the robe-making season. Venerable sir, concerning that matter, [the Blessed One said]: “Monks, do not find fault with this monk. This monk, monks, the bhikkhu is one who desires, without difficulty, without trouble, the four jhānas, pertaining to the mind, a pleasant abiding in this very life. Thus was it spoken by the Blessed One. Indeed, venerable sir, I do my own work. This bhikkhu, monks, is one who desires, without difficulty, without trouble, the four jhānas, pertaining to the mind, a pleasant abiding in this very life. Not by starting with slackness, not by little strength, is Nibbāna to be attained, the release from all suffering. And this young bhikkhu, this supreme person, holds his final body, having conquered Māra with his host. Connected Discourses on the Aggregates Questions and Answers of the Recitation Nakulapita Sutta Question: Where, friend, concerning whom, in what context, and how was the first Nakulapita Sutta spoken by the Blessed One, the Knower... the Perfectly Self-Enlightened One, in the Connected Discourses on the Aggregates? Answer: It was spoken, venerable sir, in the Bhaggas, at Susumāragira, in the Bhesakaḷāvana Migadāya, concerning the householder Nakulapitā. The householder Nakulapitā, venerable sir, said to the Blessed One: "Venerable sir, I am old, aged, advanced in years, having reached the end of my life, my body is afflicted, constantly ailing. And, venerable sir, I rarely see the Blessed One and the bhikkhus who are dear to the mind. May the Blessed One advise me, venerable sir, may the Blessed One instruct me, venerable sir, for my long-term welfare and happiness." In that context, venerable sir, it was spoken: "So it is, householder, so it is, householder. For this body, householder, is afflicted, an egg-like thing, enveloped. If, householder, one carrying this body were to claim health even for a moment, what else would it be but foolishness? Therefore, householder, you should train yourself thus: 'Though my body is afflicted, my mind will be un-afflicted.' Thus, householder, you should train yourself." Thus, venerable sir, was it spoken by the Blessed One. Therefore, householder, you should train yourself thus. Question: And that, friend, was spoken by the Blessed One concisely... It was not spoken in detail, by whom, and how was it expounded? Answer: That, indeed, venerable sir, was taught concisely by the Blessed One: "And how, householder, is one sick in body and sick in mind? Here, householder, an uninstructed ordinary person, not seeing the noble ones, unskilled in the Dhamma of the noble ones, undisciplined in the Dhamma of the noble ones, not seeing the true men, unskilled in the Dhamma of the true men, undisciplined in the Dhamma of the true men, regards form as self, or self as possessing form, or form as in self, or self as in form, 'I am form, form is mine' thus he is obsessed. For him, thus obsessed with 'I am form, form is mine,' that form changes, it becomes otherwise. From that change and alteration of form, arise sorrow, lamentation, pain, displeasure, and despair." In this way, venerable sir, by the venerable Sāriputta, the General of the Dhamma, it was expounded in detail. Anicca Sutta Question: There, friend, in the second section, by the ancient great elders who compiled the Dhamma, first chanted, the Anicca Sutta, by the Blessed One, where, concerning whom, and how was it spoken? Answer: In Sāvatthī, venerable sir, concerning many bhikkhus: "Form, monks, is impermanent. Feeling is impermanent. Perception is impermanent. Mental formations are impermanent. Consciousness is impermanent. Seeing thus, monks, a well-instructed noble disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with mental formations, disenchanted with consciousness. Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. In the liberated, there is the knowledge: 'It is liberated.'" In this way, venerable sir, it was spoken by the Blessed One. Dukkha-Anatta Sutta Question: And the Discourses on Suffering and Not-self, friend, by the Blessed One, where, concerning whom, and how were they spoken? Answer: In Sāvatthī, venerable sir, concerning many bhikkhus: "Form, monks, is suffering. Feeling is suffering. Perception is suffering. Mental formations are suffering. Consciousness is suffering. Form, monks, is not-self. Feel Body is not self, Perception is not self, Formations are not self, Consciousness is not self. Seeing thus, monks, A well-taught noble disciple Becomes disenchanted with form, Becomes disenchanted with feeling, Becomes disenchanted with perception, Becomes disenchanted with formations, Becomes disenchanted with consciousness. Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. In the liberated, there is the knowledge: 'Liberated.' 'Birth is destroyed, The holy life has been lived, What was to be done has been done, There is no more for this state of being.' He understands. Thus, venerable sir, These were spoken by the Blessed One. The Discourse on the Burden Question – Now, friends, Where, concerning whom, And how was the Discourse on the Burden Spoken by the Blessed One? Answer – Indeed, venerable sir, At Sāvatthī, Concerning many monks, "Monks, I will teach you The burden, The burden-bearer, The taking up of the burden, And the laying down of the burden. Listen to that. And what, monks, is the burden? It should be said: 'The five aggregates of clinging.' Which five? The aggregate of clinging to form, The aggregate of clinging to feeling, The aggregate of clinging to perception, The aggregate of clinging to formations, The aggregate of clinging to consciousness. This, monks, Is called the burden." Thus, and so forth, Was it spoken by the Blessed One. Indeed, the five aggregates are burdens, And the burden-bearer is the person. Taking up the burden is suffering in the world, Laying down the burden is happiness. Having laid down the heavy burden, Not taking up another burden, Having uprooted craving with its root, He is quenched, fully unbound. The Discourse on 'Not Yours' Question – Now, friends, Where, concerning whom, And how was the Discourse on 'Not Yours' Spoken by the Blessed One? Answer – Indeed, venerable sir, At Sāvatthī, Concerning many monks, "Monks, what is not yours, Abandon that. Abandoned, that will be For your welfare and happiness." Thus, and so forth, Was it spoken by the Blessed One. The Discourse on the Characteristic of Not-Self Question – Now, friends, Where, concerning whom, And how was the Discourse on the Characteristic of Not-Self Spoken by the Blessed One? Answer – Indeed, venerable sir, At Bārāṇasī, In Isipatana, the Deer Park, Concerning the group of five monks, "Monks, form is not-self..." And if, monks, this form were self, then this form would not lead to affliction, and one could say of form: ‘Let my form be thus, let my form not be thus.’ Thus and so forth was it spoken by the Blessed One. The Yamaka Sutta Question: Now, friends, the third Yamaka Sutta recited in the section on Elders, where, concerning whom, on what occasion, by whom, and how was it spoken? Answer: In Sāvatthī, venerable sir, concerning the venerable Elder Yamaka, it was spoken by the venerable Elder Sāriputta, the General of the Dhamma. For the venerable Elder Yamaka, venerable sir, such a wicked view had arisen: ‘I understand the Dhamma taught by the Blessed One in such a way that a bhikkhu whose taints are destroyed is utterly annihilated, perishes, and does not exist after death.’ On that occasion, venerable sir, it was spoken by the venerable Elder Sāriputta, the General of the Dhamma, beginning with: ‘What do you think, friend Yamaka, is form permanent or impermanent?’ Question: And how, friend, did the venerable Elder Sāriputta, the General of the Dhamma, after questioning the venerable Elder Yamaka, who had penetrated the truth and attained right view, by way of refuting his persistent questioning, further teach the Dhamma in detail? Answer: ‘What do you think, friend Yamaka, do you regard form as the ‘Tathāgata’?’ ‘No, friend.’ ‘Feeling?’ ‘Perception?’ ‘Formations?’ ‘Consciousness as the ‘Tathāgata’?’ ‘No, friend.’ Thus and so forth, venerable sir, the venerable Elder Sāriputta, the General of the Dhamma, by repeatedly questioning the venerable Elder Yamaka by way of refuting his persistent questioning, further continued the Dhamma teaching. What do you think, friend Yamaka, do you regard form, feeling, perception, formations, consciousness as the ‘Tathāgata’— The Vakkali Sutta Question: Now, friend, by the Blessed One… (etc.)… the Perfectly Self-Awakened One, the fifth Vakkali Sutta in the section on Elders in the Connected Discourses on the Aggregates, where, concerning whom, on what occasion In what context and how was it spoken? Explanation: It was spoken, Venerable Sir, in Rājagaha, concerning the Elder, Venerable Vakkali.