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Thus, the Dhamma discourse was taught by the Blessed One. Question: And in the second section, friends, what kind of Dhamma discourses were taught by the Blessed One? Answer: In the second section, venerable sir, the Blessed One taught: "Monks, I do not see any other single thing by which unarisen unwholesome states arise, or arisen unwholesome states come to greater growth and abundance, as much as by wrong view. For one with wrong view, monks, unarisen unwholesome states arise, and arisen unwholesome states come to greater growth and abundance." Thus, the Dhamma discourses were taught by the Blessed One. Third Section Question: And in the third section, friends, how were the five and other eight suttas spoken by the Blessed One? Answer: In the third section, venerable sir, the five and other eight suttas were spoken by the Blessed One thus: "In a poorly proclaimed Dhamma and Discipline, monks, whoever encourages, whomever he encourages, and whoever, being encouraged, practices accordingly— all of them generate much demerit. For what reason? Because the Dhamma is poorly proclaimed, monks. In a well-proclaimed Dhamma and Discipline, monks, whoever encourages, whomever he encourages, and whoever, being encouraged, practices accordingly— all of them generate much merit. For what reason? Because the Dhamma is well-proclaimed, monks." Thus, they were spoken by the Blessed One. Another Section on a Finger Snap Question: And in the other section on a finger snap, friends, what kind of Dhamma discourses were taught by the Blessed One? Answer: In the other section on a finger snap, venerable sir, the Blessed One taught: "If a monk, monks, develops the first jhāna even for the duration of a finger snap, that monk, monks, is called one who is not devoid He dwells in jhāna, acts according to the Teacher's instruction, responds to advice, consumes the alms-food of the country not in vain. What then of those who cultivate it often? Such and other discourses on Dhamma, venerable sir, were taught by the Blessed One. Kāyagatāsati Chapter Question: Friend, how was the entire chapter on mindfulness of the body spoken by the Blessed One? Answer: Monks, whoever has the great ocean pervaded by mind, all the small rivers that flow into the ocean are included in it. In the same way, monks, whoever has mindfulness of the body developed and cultivated often, all wholesome states that are part of knowledge are included in it. In this way and others, venerable sir, the entire chapter on mindfulness of the body was spoken by the Blessed One. The Deathless Chapter Question: Friend, how was the entire chapter on the Deathless spoken by the Blessed One? Answer: Monks, those who do not partake of mindfulness of the body do not partake of the Deathless. Monks, those who partake of mindfulness of the body partake of the Deathless. Monks, the Deathless is not partaken of by those whose mindfulness of the body is not partaken of. Monks, the Deathless is partaken of by those whose mindfulness of the body is partaken of. In this way and others, venerable sir, the entire chapter on the Deathless was spoken by the Blessed One. Faults Chapter, Vajja Sutta Question: Friend, by that Blessed One, the Perfectly Self-Enlightened One, in the Anguttara Nikaya, Dukanipata, Faults Chapter, where, to whom, and how was the first Vajja Sutta spoken? Answer: Venerable sir, in Savatthi, to many monks, the Blessed One spoke thus: "Monks, there are these two faults. Which two? A fault in this present life, and a fault in the future life." In this way and others, it was spoken by the Blessed One. Therefore, monks, you should train yourselves thus: "We will fear the fault in this present life, we will fear the fault in the future life, we will be fearful of faults, we will see danger in faults." Indeed, monks, you should train yourselves thus. Exertion Sutta Question: Friend, right there, where, to whom, was the second Exertion Sutta spoken by the Blessed One...? How was it spoken? Answer: Indeed, Venerable Sir, at Sāvatthī, to many monks, the Blessed One spoke thus: "Monks, these two endeavors are difficult to achieve in the world. Which two? That endeavor of householders dwelling in a home, to produce robes, almsfood, lodgings, and medicinal requisites for the sick; and that endeavor of those gone forth from home to homelessness, for the relinquishment of all attachments. Monks, these two endeavors are difficult to achieve in the world." Thus, it was spoken by the Blessed One. The Sutta on Burning Question: There, friend, how was the Tapanīya Sutta spoken by the Blessed One? Answer: "Monks, these two things are burning. Which two? Here, monks, for some, bodily misconduct is done, bodily good conduct is not done. Verbal misconduct is done, verbal good conduct is not done. Mental misconduct is done, mental good conduct is not done. He burns, thinking: 'Bodily misconduct has been done by me.' He burns, thinking: 'Bodily good conduct has not been done by me.' Verbal misconduct... He burns, thinking: 'Mental misconduct has been done by me.' He burns, thinking: 'Mental good conduct has not been done by me.' Monks, these two things are burning." Thus, indeed, Venerable Sir, it was spoken by the Blessed One. The Sutta on Not Burning Question: And the fourth, friend, how was the Atapanīya Sutta spoken by the Blessed One? Answer: The fourth, Venerable Sir, the Atapanīya Sutta: "Monks, these two things are not burning. Which two? Here, monks, for some, bodily good conduct is done, bodily misconduct is not done. Verbal good conduct is done, verbal misconduct is not done. Mental good conduct is done, mental misconduct is not done. He does not burn, thinking: 'Bodily good conduct has been done by me.' He does not burn, thinking: 'Bodily misconduct has not been done by me.' Verbal good conduct... He does not burn, thinking: 'Mental good conduct has been done by me.' He does not burn, thinking: 'Mental misconduct has not been done by me.' Monks, these two things..." mother, it is not to be heated." Thus, Venerable Sir, was it spoken by the Blessed One. Upaññāta Sutta Question: But how, friends, was the fifth Upaññāta Sutta spoken by the Blessed One? Answer: The fifth Upaññāta Sutta, Venerable Sir, was spoken thus: "Monks, I have declared two things: dissatisfaction with wholesome states, and not turning back from exertion. I exert myself, monks, without turning back: 'Let skin and sinews and bones remain, let flesh and blood in the body dry up, that which is to be attained by human strength, by human energy, by human endeavor, that will not be attained without the cessation of effort.'" Thus, Venerable Sir, was it spoken by the Blessed One. Cariya Sutta Question: But how, friends, was the ninth Cariya Sutta spoken by the Blessed One? Answer: The ninth Cariya Sutta, Venerable Sir, was spoken thus: "Monks, these two bright states protect the world. Which two? Conscience and shame. If these two bright states, monks, did not protect the world, there would not be recognized here 'mother' or 'aunt' or 'maternal aunt' or 'teacher's wife' or 'wives of respected ones'." Thus, Venerable Sir, was it spoken by the Blessed One. Adhikaraṇa Vagga, Seventh Sutta Question: But where, friends, concerning whom, and on what occasion, and how was the seventh sutta in the Adhikaraṇa Vagga spoken by the Blessed One? Answer: It was spoken, Venerable Sir, at Sāvatthī, concerning the brahmin Jāṇussoṇi. The brahmin Jāṇussoṇi, Venerable Sir, said to the Blessed One: "What, good Gotama, is the reason, what is the cause, whereby some beings here, at the breaking up of the body, after death, are reborn in a state of woe, a bad destination, a downfall, in hell?" On that occasion, Venerable Sir, it was spoken thus: "Due to deeds done, brahmin, and deeds not done, thus some beings here, at the breaking up of the body, after death, are reborn in a state of woe, a bad destination, a downfall, in hell." Thus, Venerable Sir, was it spoken by the Blessed One. What, good Gotama, is the reason, what is the ca cause, by which some beings, after the body's breaking up, after death, are reborn in a state of woe, a bad destination, a downfall, hell. "Because of what is done, brahmin, and because of what is not done, thus some beings, after the body's breaking up, after death, are reborn in a state of woe, a bad destination, a downfall, hell." But what, good Gotama, is the reason, what is the cause, by which some beings, after the body's breaking up, after death, are reborn in a good destination, a heavenly world? Because of what is done, brahmin, and because of what is not done, thus some beings, after the body's breaking up, after death, are reborn in a good destination, a heavenly world. Indeed, I do not understand the meaning of this brief statement by the venerable Gotama, the meaning of what is not elaborated in detail – May the venerable Gotama kindly teach me the Dhamma in such a way. Eighth Discourse Question – Therein, friends, where, to whom, and how was the Eighth Discourse spoken by the Blessed One? Answer – In Sāvatthī, venerable sirs, to Venerable Ānanda, beginning with "Ānanda, I declare that bodily misconduct and mental misconduct are absolutely not to be done," thus was it spoken by the Blessed One. "Ānanda, I declare that bodily good conduct, verbal good conduct, and mental good conduct are absolutely to be done." Ninth Discourse Question – Therein, friends, by the Blessed One... (etc.)... the Perfectly Self-Awakened One, in the Aṅguttara Nikāya, Dukanipāta, Adhikaraṇavagga, the Ninth Discourse was spoken. Answer – Monks, abandon unwholesome deeds. It is possible, monks, to abandon unwholesome deeds. If it were not possible, monks, to abandon unwholesome deeds, I would not say, "Monks, abandon unwholesome deeds." But because, monks, it is possible to abandon unwholesome deeds, therefore I say, "Monks, abandon unwholesome deeds."