2. The roots of Nibbana.
(i)
1. Once the venerable Radha came to the Exalted One. Having done so he saluted the Exalted One and sat down on one side. So seated the venerable Radha thus addressed the Exalted One: " Pray, Lord, what for is Nibbana."
2. " Nibbana means release from passion," replied the Lord.
3. " But Nibbana, Lord,—what is the aim of it ? "
4. " Rooted in Nibbana, Radha, the righteous life is lived. Nibbana is its goal. Nibbana is its end."
(ii)
1. Once the Exalted One was dwelling at Shravasti, in Jeta's Grove, at Anathapindika's Park. Then the Exalted One called the brethren, saying, ^Brethren.' * Yes, Lord,' replied those brethren to the Exalted One. The Exalted One thus spake.
2. " Do ye bear in mind, brethren, the Five Fetters that bind to the lower world, as taught by me ?"
3. Whereupon the venerable Malunkyaputta said this to the Exalted One :
4. " I, Lord, bear in mind those Five Fetters."
5. "And how, Malunkyaputta, do you bear them in mind ?"
6. " I bear in mind. Lord, the view of bodyhood, as taught by the Exalted One, and wavering, and the moral taint of dependence on rite and ritual, the excitement of sensual delight, and malevolence, taught by the Exalted One as fetters that bind to the lower world. These are the Five Fetters that I bear in mind. Lord."
7. "As taught for whom, Malunkyaputta, do you bear in mind these Five Fetters? Will not the wanderers of other views reproach you, using the parable of a tender baby for their reproach and saying thus:
8. " But, Malunkyaputta, there can be no bodyhood for a tender baby-boy, dull of wits and lying on his back. How, then, can there arise in him any view of bodyhood ? Yet there is indeed latent in him a tendency to the view of bodyhood.'
9. ^Likewise, Malunkyaputta, there can be, no mental conditions for a tender baby-boy, dull of wits ana lying on his back. How, then, can there be in him any wavering of mental conditions ? Yet there is in him a latent tendency to wavering.'
10. " ' So also, Malunkyaputta, he can have no moral practice. How, then, can there be in him any moral taint of dependence on rite and ritual? Yet he has a latent tendency thereto.'
11. " Again, Malunkyaputta, that tender babe has no sensual passions. How, then, can be known the excitement of sensual delight ? But the tendency is there.'
12. "'Lastly, Malunkyaputta, for that tender babe beings do not exist. How then can it harbour malevolence against beings ? Yet the tendency thereto is in him.'
13. "Now, Malunkyaputta, will not those wanderers of other views thus reproach you, using for their reproach the parable of that tender baby-boy ? "
14. When this was said, the venerable Ananda thus addressed the Exalted One : " Now is the time, Exalted One. O Wayfarer, now is the time for the Exalted One to set."
(i)
1. Once the venerable Radha came to the Exalted One. Having done so he saluted the Exalted One and sat down on one side. So seated the venerable Radha thus addressed the Exalted One: " Pray, Lord, what for is Nibbana."
2. " Nibbana means release from passion," replied the Lord.
3. " But Nibbana, Lord,—what is the aim of it ? "
4. " Rooted in Nibbana, Radha, the righteous life is lived. Nibbana is its goal. Nibbana is its end."
(ii)
1. Once the Exalted One was dwelling at Shravasti, in Jeta's Grove, at Anathapindika's Park. Then the Exalted One called the brethren, saying, ^Brethren.' * Yes, Lord,' replied those brethren to the Exalted One. The Exalted One thus spake.
2. " Do ye bear in mind, brethren, the Five Fetters that bind to the lower world, as taught by me ?"
3. Whereupon the venerable Malunkyaputta said this to the Exalted One :
4. " I, Lord, bear in mind those Five Fetters."
5. "And how, Malunkyaputta, do you bear them in mind ?"
6. " I bear in mind. Lord, the view of bodyhood, as taught by the Exalted One, and wavering, and the moral taint of dependence on rite and ritual, the excitement of sensual delight, and malevolence, taught by the Exalted One as fetters that bind to the lower world. These are the Five Fetters that I bear in mind. Lord."
7. "As taught for whom, Malunkyaputta, do you bear in mind these Five Fetters? Will not the wanderers of other views reproach you, using the parable of a tender baby for their reproach and saying thus:
8. " But, Malunkyaputta, there can be no bodyhood for a tender baby-boy, dull of wits and lying on his back. How, then, can there arise in him any view of bodyhood ? Yet there is indeed latent in him a tendency to the view of bodyhood.'
9. ^Likewise, Malunkyaputta, there can be, no mental conditions for a tender baby-boy, dull of wits ana lying on his back. How, then, can there be in him any wavering of mental conditions ? Yet there is in him a latent tendency to wavering.'
10. " ' So also, Malunkyaputta, he can have no moral practice. How, then, can there be in him any moral taint of dependence on rite and ritual? Yet he has a latent tendency thereto.'
11. " Again, Malunkyaputta, that tender babe has no sensual passions. How, then, can be known the excitement of sensual delight ? But the tendency is there.'
12. "'Lastly, Malunkyaputta, for that tender babe beings do not exist. How then can it harbour malevolence against beings ? Yet the tendency thereto is in him.'
13. "Now, Malunkyaputta, will not those wanderers of other views thus reproach you, using for their reproach the parable of that tender baby-boy ? "
14. When this was said, the venerable Ananda thus addressed the Exalted One : " Now is the time, Exalted One. O Wayfarer, now is the time for the Exalted One to set."
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