For this has been said:

…So in many hundred suttas there is only mentality-materiality which is illustrated, not a being, not a person. Therefore, just as when the component parts (of a chariot) such as axles, wheels, frame, poles…. are arranged in a certain way, there comes to be the mere conventional term `chariot', yet in the ultimate sense, when each part is examined, there is no chariot… so too, when there are the five khandhas of clinging there comes to be the mere conventional term `a being', `a person', yet in the ultimate sense, when each component is examined, there is no being as a basis for the assumption `I am' or `I'; in the ultimate sense there is only mentality-materiality. The vision of one who sees in this way is called correct vision.

Furthermore, nāma has no efficient power, it cannot occur by its own efficient power…It does not eat, it does not drink, it does not speak, it does not adopt postures. And rūpa is without efficient power; it cannot occur by its own efficient power. For it has no desire to eat, it has no desire to drink, it has no desire to speak, it has no desire to adopt postures. But it is when supported by rūpa that nāma occurs; and it is when supported by nāma that rūpa occurs. When nāma has the desire to eat, the desire to drink, the desire to speak, the desire to adopt a posture, it is rūpa that eats, drinks, speaks and adopts a posture….

…Its function is to make a sign as a condition for perceiving again that “this is the same”, as carpenters, etc., do in the case of timber….

“A hard thing there is, O King, which the Blessed One has done.” “And what is that?” “The fixing of all those mental conditions which depend on one organ of sense, telling us that such is contact, such is feeling, such is saññā (perception), such is volition and such is citta.” “Give me an illustration.” “Suppose, O King, a man were to wade down into the sea, and taking some water in the palm of his hand, were to taste it with his tongue. Would he distinguish whether it were water from the Ganges, or from the Jamunā, or from the Aciravatī, or from the Sarabhū, or from the Mahī?” “Impossible, Sir.” “More difficult than that, great King, is it to have distinguished between the mental conditions which follow on the exercise of any one of the organs of sense!”

There is no heap or store of unarisen nāma-rūpa (existing) prior to its arising. When it arises it does not come from any heap or store; and when it ceases, it does not go in any direction. There is nowhere any depository in the way of heap or store or hoard of what has ceased. But just as there is no store, prior to its arising, of the sound that arises when a lute is played, nor does it come from any store when it arises, nor does it go in any direction when it ceases, nor does it persist as a store when it has ceased (“Kindred Sayings” IV, 197), but on the contrary, not having been, it is brought into being owing to the lute, the lute's neck, and the man's appropriate effort, and having been, it vanishes − so too all material and immaterial states (rūpa and nāma), not having been, are brought into being, having been, they vanish.

Thus have I heard: The Exalted One was once staying at Rājagaha, in the Maddakucchi, at the Deer-preserve. Now at that time his foot was injured by a splinter. Sorely indeed did the Exalted One feel it, grievous the pains he suffered in the body, keen and sharp, acute, distressing and unwelcome. He truly bore them, mindful and deliberate, nor was he cast down….

…Monks, a monk should meet his end collected and composed. This is our instruction to you. …Now, monks, as that monk dwells collected, composed, earnest, ardent, strenuous, there arises in him feeling that is pleasant, and he thus understands: “There is arisen in me this pleasant feeling. Now that is owing to something, not without cause. It is owing to this contact. Now this contact is impermanent, compounded, arisen owing to something. Owing to this impermanent contact which has so arisen, this pleasant feeling has arisen: How can that be permanent?” Thus he dwells contemplating the impermanence in contact and pleasant feeling, contemplating their transience, their waning, their ceasing, the giving of them up. Thus as he dwells contemplating their impermanence…the lurking tendency to lust for contact and pleasant feeling is abandoned in him. So also as regards contact and painful feeling…contact and neutral feeling….

“Though my body is sick, my mind shall not be sick.”

Herein, housefather, the untaught many-folk…who are unskilled in the worthy doctrine, untrained in the worthy doctrine − these regard body as the self, they regard the self as having body, body as being in the self, the self as being in the body. “I am the body”, they say, “body is mine”, and are possessed by this idea; and so, possessed by this idea, when body alters and changes, owing to the unstable and changeable nature of the body, then sorrow and grief, woe, lamentation and despair arise in them. They regard feeling (vedanā) as the self…They regard perception (saññā) as the self…. They regard the activities (saṅkhārakkhandha) as the self…They regard consciousness (viññāṇa) as the self…That, housefather, is how body is sick and mind is sick too. And how is body sick, but mind is not sick? Herein, housefather, the well-taught ariyan disciple…regards not body as the self, regards not the self as having body, nor body as being in the self, nor self as being in the body. He says not “I am body”, he says not “body is mine”, nor is possessed by this idea. As he is not so possessed, when body alters and changes owing to the unstable and changeable nature of body, then sorrow and grief, woe, lamentation and despair do not arise in him. He regards not feeling (vedanā) as the self…He regards not perception (saññā) as the self…He regards not the activities (saṅkhārakkhandha) as the self…. He regards not consciousness (viññāṇa) as the self…Thus, housefather, body is sick, but mind is not sick.

Monks, I will teach you dukkha In the English translation “dukkha” is sometimes translated as “suffering”, sometimes as “ill”. Here the English text uses the word “suffering”., the arising of dukkha, the ceasing of dukkha, the way leading to the ceasing of dukkha. Do you listen to it. And what, monks, is dukkha? It is to be called the five khandhas of grasping. What five? The rūpakkhandha of grasping, the vedanākkhandha of grasping, the saññākkhandha of grasping, the saṅkhārakkhandha of grasping, the viññāṇakkhandha of grasping. This, monks, is called dukkha. And what, monks, is the arising of dukkha? It is that craving…that leads downward to rebirth…the craving for feeling, for rebirth, for no rebirth…This, monks, is called the arising of dukkha. And what, monks, is the ceasing of dukkha? It is the utter passionless ceasing, the giving up, the abandonment of, the release from, the freedom from attachment to that craving…. This, monks, is called the ceasing of dukkha. And what, monks, is the way going to the ceasing of dukkha? It is the ariyan eightfold Path…This, monks, is the way going to the ceasing of dukkha.

How is consciousness (i.e. mind) capable of producing a variety or diversity of effects in action? There is no art in the world more variegated than the art of painting. In painting, the painter's masterpiece is more artistic than the rest of his pictures. An artistic design occurs to the painters of masterpieces that such and such pictures should be drawn in such and such a way. Through this artistic design there arise operations of the mind (or artistic operations) accomplishing such things as sketching the outline, putting on the paint, touching up, and embellishing…. Thus all classes of arts in the world, specific or generic, are achieved by the mind. And owing to its capacity thus to produce a variety or diversity of effects in action, the mind, which achieves all these arts, is in itself artistic like the arts themselves. Nay, it is even more artistic than the art itself, because the latter cannot execute every design perfectly. For that reason the Blessed One has said, “Monks, have you seen a masterpiece of painting?” “Yes, Lord.” “Monks, that masterpiece of art is designed by the mind. Indeed, monks, the mind is even more artistic than that masterpiece.” (Kindred Sayings, III, 151)

…In dependence on the difference in kamma appears the difference in the destiny of beings without legs, with two legs, four legs, many legs, vegetative, spiritual, with perception, without perception, with neither perception nor without perception. Depending on the difference in kamma appears the difference in the births of beings, high and low, base and exalted, happy and miserable. Depending on the difference in kamma appears the difference in the individual features of beings as beautiful or ugly, high-born or low-born, well-built or deformed. Depending on the difference in kamma appears the difference in the worldly conditions of beings as gain and loss, fame and disgrace, blame and praise, happiness and misery.

“Pray, lord, is it possible for us, by going, to know, to see, to reach world's end, where there is no more being born or growing old, no more dying, no more falling (from one existence) and rising up (in another)?” “Your reverence, where there is no more being born or growing old, no more dying, no more falling from one existence and rising up in another, I declare that end of the world is not by going to be known, seen or reached.” “It is wonderful, lord! It is marvellous, lord, how well it is said by the Exalted One: `Where there is no more being born…that end of the world is not by going to be known, seen or reached!' Formerly, lord, I was the hermit called Rohitassa, Bhoja's son, one of psychic power, a skywalker…The extent of my stride was as the distance between the eastern and the western ocean. To me, lord, possessed of such speed and of such a stride, there came a longing thus: I will reach the world's end by going. But, lord, not to speak of (the time spent over) food and drink, eating, tasting and calls of nature, not to speak of struggles to banish sleep and weariness, though my life-span was a hundred years, though I travelled a hundred years, yet I reached not world's end but died ere that. Wonderful indeed, lord! Marvellous it is, lord, how well it has been said by the Exalted One: `Your reverence, where there is no more being born…that end of the world is not by going to be known, seen or reached.”' “But your reverence, I declare not that there is any making an end of ill (dukkha) without reaching the world's end. Nay, your reverence, in this very fathom-long body, along with its perceptions and thoughts, I proclaim the world to be, likewise the origin of the world and the making of the world to end, likewise the practice going to the ending of the world.

“A-kusala means “not kusala”. Just as the opposite to friendship is enmity, or the opposite to greed, etc. is disinterestedness, etc., so “akusala” is opposed to “kusala”….

…lobha has the characteristic of grasping an object, like birdlime (lit. “monkey lime”). Its function is sticking, like meat put in a hot pan. It is manifested as not giving up, like the dye of lampblack. Its proximate cause is seeing enjoyment in things that lead to bondage. Swelling with the current of craving, it should be regarded as taking (beings) with it to states of loss, as a swift-flowing river does to the great ocean.

And what, monks, is the satisfaction in pleasures of the senses? These five, monks, are the strands of sense-pleasures. What five? Visible objects cognizable by the eye, agreeable, pleasant, liked, enticing, connected with sensual pleasures, alluring. Sounds, cognizable by the ear…Smells, cognizable by the nose…Tastes cognizable by the tongue…Touches, cognizable by the body, agreeable, pleasant, liked, enticing, connected with sensual pleasures, alluring. These, monks, are the five strands of sense-pleasures. Whatever pleasure, whatever happiness arises in consequence of these five strands of sense-pleasures, this is the satisfaction in sense-pleasures.

And what, monks, is the peril in sense-pleasures? In this case, monks, a young man of family earns his living by some craft …He is afflicted by the cold, he is afflicted by the heat, suffering from the touch of gadflies, mosquitos, wind, sun, creeping things, dying of hunger and thirst. This, monks, is a peril in pleasures of the senses that is present, a stem of ill…. If, monks, this young man of family rouses himself, exerts himself, strives thus, but if these possessions do not come to his hand, he grieves, mourns, laments, beating his breast and wailing, he falls into disillusionment, and thinks: “Indeed my exertion is in vain, indeed my striving is fruitless.” This too, monks, is a peril in the pleasures of the senses that is present…. And again, monks, when sense-pleasures are the cause… kings dispute with kings, nobles dispute with nobles, brahmans dispute with brahmans, householders dispute with householders, a mother disputes with her son, a son disputes with his mother, a father disputes with his son, a son disputes with his father, a brother disputes with a brother, a brother disputes with a sister, a sister disputes with a brother, a friend disputes with a friend. Those who enter into quarrel, contention, dispute and attack one another with their hands and with stones and with sticks and with weapons, these suffer dying then and pain like unto dying. This too, monks, is a peril in the pleasures of the senses that is present….

“And what, monks, is the satisfaction in material shapes? Monks, it is like a girl in a noble's family or a brahman's family or a householder's family who at the age of fifteen or sixteen is not too tall, not too short, not too thin, not too fat, not too dark, not too fair − is she, monks, at the height of her beauty and loveliness at that time?” “Yes, Lord.” “Monks, whatever happiness and pleasure arise because of beauty and loveliness, this is satisfaction in material shapes. And what, monks, is peril in material shapes? As to this, monks, one might see that same lady after a time, eighty or ninety or a hundred years old, aged, crooked as a rafter, bent, leaning on a stick, going along palsied, miserable, youth gone, teeth broken, hair thinned, skin wrinkled, stumbling along, the limbs discoloured…. …And again, monks, one might see that same lady, her body thrown aside in a cemetery, dead for one, two or three days, swollen, discoloured, decomposing. What would you think, monks? That which was former beauty and loveliness has vanished, a peril has appeared?” “Yes, Lord.” “This too, monks, is a peril in material shapes….”

A certain monk was once staying among the Kosalese in a certain forest-tract. Now while there was that monk, after he had returned from his alms-round and had broken his fast, plunged into the lotus-pool and sniffed up the perfume of a red lotus. Then the deva who haunted that forest tract, moved with compassion for that monk, desiring his welfare, and wishing to agitate him, drew near and addressed him in the verse:

Now at that time the group of six monks, having entered a village at the wrong time, having sat down in a hall, talked a variety of worldly talk, that is to say: talk of kings, of thieves, of great ministers, of armies, of fears, of battles, of food, of drink, of clothes, of beds, of garlands, of scents, of relations, of vehicles, of villages, of little towns, of towns, of the country, of women, of strong drink, of streets, of wells, of those departed before, of diversity, of speculation about the world, about the sea, on becoming and not becoming thus and thus….

Even so, Rāhula, of anyone for whom there is no shame at intentional lying, of him I say that there is no evil he cannot do. Wherefore, for you, Rāhula, “I will not speak a lie, even for fun” − this is how you must train yourself, Rāhula.

Devas and mankind, monks, delight in objects, they are excited by objects. It is owing to the instability, the coming to an end, the ceasing of objects, monks, that devas and mankind live woefully. They delight in sounds, scents, savours, in touch, they delight in mindstates, and are excited by them. It is owing to the instability, the coming to an end, the ceasing of mindstates, monks, that devas and mankind live woefully. But the Tathāgata, monks, who is arahat, a Fully-enlightened One, seeing, as they really are, both the arising and the destruction, the satisfaction, the misery and the way of escape from objects, − he delights not in objects, takes not pleasure in them, is not excited by them. It is owing to the instability, the coming to an end, the ceasing of objects that the Tathāgata dwells at ease….

…Monks, there is the case of a rival, who wishes thus of a rival: “Would that he were ugly!” And why? A rival, monks, does not like a handsome rival. Monks, this sort of person, being angry, is overwhelmed by anger; he is subverted by anger: and however well he be bathed, anointed, trimmed as to the hair and beard, clad in spotless linen; yet for all that he is ugly, being overwhelmed by anger. Monks, this is the first condition, fostered by rivals, causing rivals, which comes upon an angry woman or man. Again, there is the case of a rival, who wishes thus of a rival: “Would that he might sleep badly!” And why? A rival, monks, does not like a rival to sleep well. Monks, this sort of person, being angry, is overwhelmed by anger; he is subverted by anger: and in spite of his lying on a couch, spread with a fleecy cover, spread with a white blanket, spread with a woollen coverlet, flower embroidered, covered with rugs of antelope skins, with awnings above; or on a sofa, with crimson cushions at either end; yet for all that he lies in discomfort, being overwhelmed by anger. Monks, this is the second condition….

Monks, this sort of person, being angry…whatever friends, intimates, relations and kinsmen he may have, they will avoid him and keep far away from him, because he is overwhelmed by anger….

…Monks, this sort of person, being angry…he misconducts himself in deed, in word and thought; so living, so speaking and so thinking, on breaking up of the body after death he is reborn in the untoward way, the ill way, the abyss, hell….

“Surely in the mouth of a man, when born, an axe is born, with which the fool cuts himself, saying a badly-spoken (utterance). He who praises him who is to be blamed, or blames him who is to be praised, accumulates evil by his mouth. Because of that evil he does not find happiness….

“ `The world! The world!' is the saying lord. Pray, how far, lord, does this saying go?” “What is transitory by nature, Ānanda, is called `the world' in the ariyan sense. And what, Ānanda, is transitory by nature? The eye, Ānanda, is transitory by nature…objects…tongue…mind The Pāli text is abridged, but also included are: the ear….the nose….the bodysense, all realities appearing through the six doors. is transitory by nature, mind-states, mind-consciousness, mind-contact, whatsoever pleasant feeling, unpleasant feeling or indifferent feeling which arises owing to mind-contact, that also is transitory by nature. What is thus transitory, Ānanda, is called `the world' in the ariyan sense.”

“Delusion” (moha) has the characteristic of blindness or opposition to knowledge; the essence of non-penetration, or the function of covering the intrinsic nature of the object; the manifestation of being opposed to right conduct or causing blindness; the proximate cause of unwise attention; and it should be regarded as the root of all akusala….

Here doubt means exclusion from the cure (of knowledge). Or, one investigating the intrinsic nature by means of it suffers pain and fatigue (kicchati)−thus it is doubt. It has shifting about as characteristic, mental wavering as function, indecision or uncertainty in grasp as manifestation, unsystematic thought (unwise attention) as proximate cause, and it should be regarded as a danger to attainment.

“Come you, Māluṅkyāputta, fare the Brahma-faring The Brahma-faring is the “holy life” of the monk who develops the eightfold Path in order to become an arahat. In a wider sense: all those who develop the eightfold Path leading to enlightenment, laypeople included, are “faring the Brahma-faring”, in Pāli: brahma-cariya. under me and I will explain to you either that the world is eternal or that the world is not eternal…or that the Tathāgata is…is not after dying…both is and is not after dying…. neither is nor is not after dying?”

The living of the Brahma-faring, Māluṅkyāputta, could not be said to depend on the view that the world is eternal. Nor could the living of the Brahma-faring, Māluṅkyāputta, be said to depend on the view that the world is not eternal. Whether there is the view that the world is eternal or whether there is the view that the world is not eternal, there is birth, there is ageing, there is dying, there are grief, sorrow, suffering, lamentation and despair, the destruction of which I lay down here and now…. Wherefore, Māluṅkyāputta, understand as not explained what has not been explained by me, and understand as explained what has been explained by me. And what, Māluṅkyāputta, has not been explained by me? That the world is eternal…that the world is not eternal has not been explained by me…And why, Māluṅkyāputta, has this not been explained by me? It is because it is not connected with the goal, it is not fundamental to the Brahma-faring, and does not conduce to turning away from, nor to dispassion, stopping, calming, superknowledge, awakening, nor to nibbāna. Therefore it has not been explained by me, Māluṅkyāputta. And what has been explained by me, Māluṅkyāputta? “This is dukkha” has been explained by me, Māluṅkyāputta. “This is the arising of dukkha” has been explained by me. “This is the stopping of dukkha” has been explained by me. “This is the course leading to the stopping of dukkha” has been explained by me. And why, Māluṅkyāputta, has this been explained by me? It is because it is connected with the goal, it is fundamental to the Brahma-faring, and conduces to turning away from, to dispassion, stopping, calming, super-knowledge, awakening and nibbāna….

“ `Ignorance, ignorance!' is the saying, friend Sāriputta. Pray, what is ignorance?” “Not understanding about dukkha, friend, not understanding about the arising of dukkha, the ceasing of dukkha, the way leading to the ceasing of dukkha − this, friend, is called `ignorance'.” “But is there any way, friend, any approach to the abandoning of this ignorance?” “There is indeed a way, friend, to such abandoning.” “And what, friend, is that way, that approach to the abandoning of this ignorance?” “It is this ariyan eightfold Path, friend….”

“The untaught manyfolk, monks, feels feeling that is pleasant, feeling that is painful and feeling that is neutral. The well-taught ariyan disciple, monks, feels the same three feelings. Now herein, monks, what is the distinction, what is the specific feature, what is the difference between the well-taught ariyan disciple and the untaught manyfolk?” “For us, lord, things are rooted in the Exalted One….” “ The untaught manyfolk, monks, being touched by feeling that is painful, weeps and wails, cries aloud, knocks the breast, falls into utter bewilderment. For he feels a twofold feeling, bodily and mental…Touched by that painful feeling he feels repugnance for it. Feeling that repugnance for the painful feeling, the lurking tendency to repugnance fastens on him. Touched by the painful feeling, he delights in pleasant feeling. Why so? The untaught manyfolk, monks, knows of no refuge from painful feeling save sensual pleasure. Delighting in that sensual pleasure, the lurking tendency to sensual pleasure fastens on him….”

…If he feels feeling that is pleasant, he feels it as one in bondage. If he feels feeling that is painful, he feels it as one in bondage. If he feels feeling that is neutral, he feels it as one in bondage. This untaught manyfolk, monks, is called `in bondage to birth, death, sorrow and grief, woe, lamentation and despair. He is in bondage to dukkha'. So I declare. But, monks, the well-taught ariyan disciple, when touched by painful feeling, weeps not, wails not, cries not aloud, knocks not the breast, falls not into utter bewilderment. He feels but one feeling, the bodily, not the mental…He feels bodily pain, not mental pain. If he feels a feeling that is pleasant, he feels it as one freed from bondage. If he feels a feeling that is painful, he feels it as one that is freed from bondage. If he feels a neutral feeling, he feels it as one that is freed from bondage. This well-taught ariyan disciple, monks, is called `freed from the bondage of birth, old age, from sorrow and grief, from woe, lamentation and despair, freed from the bondage of dukkha.' So I declare….”

Once the venerable Kaccāna the Great was staying among the folk of Avanti, at Osprey's Haunt, on a sheer mountain crag. Then the housefather Hāliddakāni came to the venerable Kaccāna the Great. Seated at one side he said this: “ It has been said by the Exalted One, sir, `Owing to diversity in elements arises diversity of contact. Owing to diversity of contact arises diversity of feeling.' Pray, sir, how far is this so?” “Herein, housefather, after having seen with the eye a pleasant object, a monk comes to know as such The P.T.S. translation has: at the thought “This is such and such”, comes to know eye-consciousness that is a pleasant experience. eye-consciousness that is a pleasant experience. Owing to contact that is pleasant to experience arises happy feeling. After having seen with the eye an unpleasant object, a monk comes to know as such eye-consciousness that is an unpleasant experience. Owing to contact that is unpleasant to experience arises unpleasant feeling. After having seen with the eye an object that is of indifferent effect, a monk comes to know as such eye-consciousness that experiences an object which is of indifferent effect. Owing to contact that is indifferent to experience arises feeling that is indifferent. So also, housefather, after having heard a sound with the ear, smelt a scent with the nose, tasted a savour with the tongue, experienced tangible object with the body, cognized with the mind a mental object that is pleasant…Owing to contact that is pleasant to experience arises happy feeling. But after having cognized a mental object which is unpleasant…owing to contact that is unpleasant to experience arises unhappy feeling. Again, after having cognized with the mind a mental object that is indifferent in effect, he comes to know as such mind-consciousness that experiences an object which is of indifferent effect. Owing to contact that is indifferent arises feeling that is indifferent. Thus, housefather, owing to diversity in elements arises diversity of contact. Owing to diversity of contact arises diversity of feeling.”

Friends, I will teach you the way of lusting and also of not lusting…. And how, friends, is one lustful? Herein, friends, a monk, seeing an object with the eye, feels attachment for objects that charm, feels aversion from objects that displease, abides without having established mindfulness of the body, and his thoughts are mean. He realizes not, in its true nature, that emancipation of heart, that emancipation of wisdom, wherein those evil, unprofitable states that have arisen cease without remainder. This monk, friends, is called “lustful after objects cognizable by the eye, nose, tongue…objects cognizable by the mind.” When a monk so abides, friends, if Māra The “Evil One”. Māra stands for everything which is unwholesome and dukkha, suffering. come upon him by way of the eye, Māra gets an opportunity. If Māra come upon him by way of the tongue…by way of the mind, Māra gets access, gets opportunity…. So dwelling, friends, objects overcome a monk, a monk overcomes not objects. Sounds overcome a monk, a monk overcomes not sounds. Scents, savours, tangibles and mind-states overcome a monk, a monk overcomes not sounds, scents, savours, tangibles and mind-states. This monk, friends, is called “conquered by objects, sounds, scents, savours, tangibles and mind-states, not conqueror of them.” Evil, unprofitable states, passion-fraught, leading to rebirth overcome him, states unhappy, whose fruit is pain, whose future is rebirth, decay and death. Thus, friends, one is lustful. And how, friends, is one free from lust? Herein, friends, a monk, seeing an object with the eye, is not attached to objects that charm, nor averse from objects that displease…. Tasting a savour with the tongue…with mind cognizing a mind-state, he is not attached to mind-states that charm, nor is he averse from mind-states that displease, but dwells, having established mindfulness of the body and his thought is boundless. So that he realizes in its true nature that emancipation of heart, that emancipation of wisdom, wherein those evil, unprofitable states that have arisen come to cease without remainder. This monk, friends, is called “not lustful after objects cognizable by the eye…not lustful after mind-states cognizable by the mind.” Thus dwelling, friends, if Māra come upon him by way of the eye, of the tongue, of the mind…Māra gets no access, gets no opportunity…. Moreover, friends, so dwelling a monk conquers objects, objects do not conquer him. He conquers sounds, scents, savours, tangibles, mind-states. They do not conquer him. Such a monk, friends, is called, “conqueror of objects, sounds, scents, savours, tangibles and mind-states.” He is conqueror, not conquered. He conquers those evil, unprofitable states, passion-fraught, inciting to lust, leading to rebirth, states unhappy, whose fruit is pain, rebirth, decay and death. Thus, friends, is one free from lust.

And here let the illustration of this consciousness be such things as an echo, a light, a seal impression, a looking glass image, for the fact of its not coming here from the previous becoming and for the fact that it arises owing to causes that are included in past becomings. For just as an echo, a light, a seal impression, and a shadow, have respectively sound, etc., as their cause and come into being without going elsewhere, so also this consciousness. And with the stream of continuity there is neither identity nor otherness. For if there were absolute identity in a stream of continuity, there would be no forming of curd from milk. And yet if there were absolute otherness, the curd would not be derived from milk. And so too with all causally arisen things…So neither absolute identity nor absolute otherness should be assumed here.

“In many a disquisition could I, monks, talk a talk about animal birth, but it is not easy to describe in full, monks, so many are the anguishes of animal birth. Monks, it is like a man who might throw a yoke with one hole into the sea. An easterly wind might take it westwards, a westerly wind might take it eastwards, a northerly wind might take it southwards, a southerly wind might take it northwards. There might be a blind turtle there who came to the surface once in a hundred years. What do you think, monks? Could that blind turtle push his neck through that one hole in the yoke?” “If at all, revered sir, then only once in a very long while.” “Sooner or later, monks, could the blind turtle push his neck through the one hole in the yoke; more difficult than that, do I say, monks, is human status once again for the fool who has gone to the Downfall. What is the cause of that? Monks, there is no dhamma-faring there, no even-faring, no doing of what is skilled, no doing of what is good. Monks, there is devouring of one another there and feeding on the weak. Monks, if some time or other once in a very long while that fool came to human status (again), he would be born into those families that are low: a family of low caste or a family of hunters or a family of bamboo-plaiters or a family of cartwrights or a family of refuse-scavengers, in such a family as is needy, without enough to drink or to eat, where a covering for the back is with difficulty obtained. Moreover, he would be ill-favoured, ugly, dwarfish, sickly, blind or deformed or lame or paralysed; he would be unable to get food, drink, clothes, vehicles, garlands, scents and perfumes, bed, dwelling and lights; he would fare wrongly in body, wrongly in speech, wrongly in thought. Because he had fared wrongly in body, speech and thought, at the breaking up of the body after dying he would arise in the sorrowful ways, a bad bourn, the Downfall, Niraya Hell…. …This, monks, is the fool's condition, completed in its entirety….”

Incalculable is the beginning, monks, of this faring on. The earliest point is not revealed of the running on, faring on of beings, cloaked in ignorance, tied by craving…. The bones of one single person, monks, running on, faring on for an aeon would be a cairn, a pile, a heap as great as Mount Vepulla, were there a collector of those bones and the collection were not destroyed. How is this? Incalculable is the beginning, monks, of this faring on. The earliest point is not revealed of the running on, faring on of beings, cloaked in ignorance, tied by craving…. Thus spoke the Exalted One. After the Wellfarer had said this, he spoke further:

Monks, these four persons are found existing in the world. What four? He who is in darkness and bound for darkness; he who is in darkness but bound for light; he who is in light but bound for darkness; he who is in light and bound for light. And how, monks, is a person in darkness bound for darkness? In this case a certain person is born in a low family, the family of a scavenger or a hunter or a basket-weaver or wheelwright or sweeper, or in the family of some wretched man hard put to it to find a meal or earn a living, where food and clothes are hard to get. Moreover, he is ill-favoured, ugly, dwarfish, sickly, purblind, crooked, lame or paralysed, with never a bite or sup, without clothes, vehicle, without perfumes or flower-garlands, bed, dwelling or lights. He lives in the practice of evil with body, speech and thought; and so doing, when body breaks up, after death, he is reborn in the waste, the way of woe, the downfall, in hell. Thus, monks, is the person who is in darkness and bound for darkness. And how, monks, is a person in darkness but bound for light? In this case a certain person is born in a low family…without bed, dwelling or lights. He lives in the practice of good with body, speech and thought…and so doing, when body breaks up, after death he is reborn in the happy bourn, in the heaven-world. And how, monks, is a person in light but bound for darkness? In this case a certain person is born in a high family…. And that man is well-built, comely and charming, possessed of supreme beauty of form. He is one able to get clothes, vehicle, perfumes and flower-garlands, bed, dwelling and lights. But he lives in the practice of evil with body, speech and thought. So doing, when body breaks up, after death he is reborn in the waste, the way of woe, the downfall, in hell. Thus, monks, is the person who is in light but bound for darkness. And how, monks, is a person who is in light and bound for light? In this case a person is born in a high family…able to get clothes…. bed, dwelling and lights. He lives in the practice of good with body, speech and thought. So doing, when body breaks up after death, he is reborn in the happy bourn, in the heaven-world. Thus, monks, is one who is in light and bound for light. These, monks, are the four persons found existing in the world.

Monks, if beings knew, as I know, the ripening of sharing gifts they would not enjoy their use without sharing them, nor would the taint of stinginess obsess the heart and stay there. Even if it were their last bit, their last morsel of food, they would not enjoy its use without sharing it, if there were anyone to receive it….

Mindfulness of death, monks, when made become, when developed is very fruitful, of great advantage, merging and ending in the deathless. And how, monks, is it so….? Take the case of a monk, who, when the day declines and night sets in, reflects thus: “Many indeed are the chances of death for me. A snake or scorpion or a centipede might bite me and might cause my death; that would be a hindrance to me. I might stumble and fall; the food I have eaten might make me ill; bile might convulse me; phlegm choke me; winds (within me) with their scissor-like cuts give me ache; or men or non-humans might attack me and might cause my death. That would be a hindrance to me.” Monks, that monk must reflect thus: “Are there any evil and wrong states within me that have not been put away and that would be a hindrance to me were I to die tonight?” If, monks, on consideration he realize that there are such states…then to put away just those evil and wrong states, an intense resolution, effort, endeavour, exertion, struggle, mindfulness and self-possession must be made by that monk. Monks, just as a man whose turban is on fire, or whose hair is burning, would make an intense resolution, effort, endeavour, exertion, struggle, mindfulness and self-possession to put out his (burning) turban or hair; even so, monks, an intense resolution, effort, endeavour, exertion, struggle, mindfulness and self-possession must be made by that monk to put away just those evil and wrong states. But if that monk, on review, realize that there are no such states within him that have not been put away which would be a hindrance to him, were he to die that night − then let that monk live verily in joy and gladness, training himself day and night in the ways of righteousness. Take the case, monks, of a monk who reflects likewise…when the night is spent and day breaks. He must reflect in the same way…. Monks, mindfulness of death when so made become, so developed is very fruitful, of great advantage, merging and ending in the deathless.

…Suppose, monks, the sound of a lute has never been heard by a rājah or royal minister. Then he hears the sound of a lute and says: “Good men, pray, what is that sound so entrancing, so delightful, so intoxicating, so ravishing, of such power to bind?” Then they say to him: “That, lord, is the sound of what is called a lute, that sound so entrancing, so delightful, so intoxicating, so ravishing, of such power to bind.” Then he says: “Go, my men. Fetch me that lute.” So they fetch him that lute and say to him: “This, lord, is that lute, the sound of which is so entrancing…of such power to bind.” Then he says: “Enough of this lute, my men. Fetch me that sound.” They say to him: “This lute so called, lord, consists of divers parts, a great number of parts. It speaks because it is compounded of divers parts, to wit, owing to the belly, owing to the parchment, the handle, the frame, the strings, owing to the bridge and proper effort of a player. Thus, lord, this lute, so called, consists of divers parts, of a great number of parts. It speaks because it is compounded of divers parts.” Then that rājah breaks up that lute into ten or a hundred pieces. Having done so, he splinters and splinters it again. Having done so, he burns it in fire, then makes it a heap of ashes and winnows the heap of ashes in a strong wind or lets them be borne down by the swift stream of a river. Then he says: “A poor thing is what you call a lute, my men, whatever a lute may be. Herein the world is exceeding careless and led astray.” Even so, monks, a monk investigating body as far as there is scope for body, investigating feeling, perception, the activities (saṅkhārakkhandha), investigating consciousness, so far as there is scope for consciousness − in all of these investigations, whatever there be of “I” or “I am” or “Mine”, there is none of that for him.

Herein, the mind-element has the characteristic of being the forerunner of eye-consciousness, etc., and cognizing visible data, and so on. Its function is to advert. It is manifested as confrontation of visible data, and so on. Its proximate cause is the interruption of (the continued occurrence of consciousness as) life-continuum (bhavanga). It is associated with equanimity (upekkhā) only.

Owing to a dual (thing), monks, consciousness comes into being. And what, monks, is that dual owing to which consciousness comes into being? Owing to the eye and objects arises eye-consciousness. The eye is impermanent, changing, its state is “becoming otherness”. So also are objects. Thus this dual, mobile and transitory, impermanent, changing, − its state is “becoming otherness”. Eye-consciousness is impermanent, changing, its state is “becoming otherness”. That condition, that relation of the uprising of eye-consciousness, − they also are impermanent, changing, their state is “becoming otherness”. This eye-consciousness, arising as it does from an impermanent relation, − how could it be permanent? Now the striking together, the falling together, the meeting together of these three things That is: eye, visible object and eye-consciousness., − this, monks, is called “eye-contact”. Eye-contact is impermanent, changing, its state is “becoming otherness”. That condition, that relation of the uprising of eye-contact − they also are impermanent…. This eye-contact, arising as it does from an impermanent relation,-how could it be permanent? Contacted, monks, one feels. Contacted, one is aware. Contacted, one perceives. Thus these states also are mobile and transitory, impermanent and changing. Their state is “becoming otherness”….

I will teach you, monks, a discourse (illustrated) by fire, a Dhamma-discourse. Do you listen to it. And what, monks, is that discourse? It were a good thing, monks, if the organ of sight were seared with a red-hot iron pin, on fire, all ablaze, a glowing mass of flame. Then would there be no grasping of the marks or details of objects cognizable by the eye. The consciousness might stand fast, being firmly bound by the satisfaction either of the marks or details (of the objects). Should one die at such a time, there is the possibility of his winning one of two destinies, either hell or rebirth in the womb of an animal. Seeing this danger, monks, do I so declare. It were a good thing, monks, if the organ of hearing were pierced with an iron spike, on fire…if the organ of smell were pierced with a sharp claw, on fire…if the organ of taste were seared with a sharp razor, on fire…if the organ of touch were seared with a sword, on fire… It were a good thing, monks, to be asleep. For sleep, I declare, is barren for living things. It is fruitless for living things, I declare. It is dull for living things, I declare. For (if asleep) one would not be applying his mind to such imaginations as would enslave him, so that (for instance) he would break up the Order. Seeing this danger (of being awake), monks, do I so declare. As to that, monks, the well-taught ariyan disciple thus reflects: “Let alone searing the organ of sight with an iron pin, on fire, all ablaze, a glowing mass of flame; what if I thus ponder: Impermanent is the eye, impermanent are objects, impermanent is eye-consciousness, eye-contact, the pleasant or unpleasant or neutral feeling which arises owing to eye-contact, − that also is impermanent….” So seeing, the well-taught ariyan disciple is repelled by the eye, by objects, by eye-consciousness, by eye-contact. He is repelled by that pleasant or unpleasant or neutral feeling that arises owing to eye-contact…Being repelled he is dispassionate. Dispassionate, he is set free. By freedom comes the knowledge, “I am freed”, so that he realizes: “Destroyed is rebirth. Lived is the righteous life. Done is the task. For life in these conditions there is no hereafter.” Such, monks, is the Dhamma-discourse (illustrated) by fire.

…It seems that as the Elder was on his way from Cetiyapabbata to Anurādhapura for alms, a certain daughter-in-law of a clan, who had quarrelled with her husband and had set out early from Anurādhapura all dressed up and tricked out like a celestial nymph to go to her relatives' home, saw him on the road, and being low-minded, she laughed a loud laugh. (Wondering) “What is that?”, the Elder looked up, and finding in the bones of her teeth the perception of foulness, he reached Arahatship. Hence it was said:

At Sāvatthī was the occasion (of this discourse)…. “I will teach you, monks, of the one who dwells heedless, and of the one who dwells earnest. Do you listen to it. And how, monks, does one dwell heedless? In him, monks, who dwells with the faculty of sight uncontrolled, the heart is corrupted by objects cognizable by the eye. In him whose heart is corrupted there is no delight. Without delight there is no joy. Where joy is not, there is no calm. Without calm one dwells in sorrow. The sorrowful man's heart is not composed. When the heart is not composed, one has not clear ideas. Through not having clear ideas he is reckoned as one who dwells heedless. (And it is the same with regard to the faculties of taste, touch and mind.) And how, monks, does one dwell earnest? In him, monks, who dwells with the faculty of sight controlled the heart is not corrupted by objects cognizable by the eye. In him whose heart is not corrupted delight is born. In one delighted joy is born. When one is joyful the body is calmed. He whose body is calmed feels at ease. Composed is the heart of him who is at ease. When the heart is composed one's ideas are clear. Through having clear ideas one is reckoned as one who dwells earnest. (And it is the same with regard to the faculty of taste, touch and mind) Thus, monks, is one a dweller in earnestness.”

The life of mortals here cannot be predicted by any sign, and (its duration) is uncertain. (It is) difficult and brief, and it is combined with misery. For there is no means whereby those born do not die. Even (for one) arriving at old age there is death, for of such a nature are living creatures. Just as for ripe fruit there is constantly fear of falling, so for mortals who are born there is constantly fear of death. Just as vessels made of clay by a potter all have breaking as their end, so is the life of mortals. Young and old, those who are foolish and those who are wise, all go into the power of death, all have death as their end. When they are overcome by death, going from here to the next world, the father does not protect the son, nor the relatives the (other) relatives. See, while the relatives are actually looking on, (and) wailing much, each one of the mortals is led away like a cow to be slaughtered. Thus the world is smitten by death and old age. Therefore wise men do not grieve, knowing the way of the world. Whose path you do not know, whether come or gone, not seeing both ends you lament (him) uselessly. If lamenting (and) harming himself a deluded person should pluck out any advantage (from his action), a wise man would do that too. For not by weeping and grief does one obtain peace of mind. His misery arises all the more, his body is harmed. He becomes thin and discoloured, harming himself by himself. The departed ones do not fare well thereby. Lamentation is useless. Not abandoning grief a person goes all the more to misery. Bewailing the dead man he goes under the influence of grief….

Monks, these three terrors part mother and son. What three? A mother cannot bear to see her son grow old. She says, “I am growing old. Let not my son grow old.” The son likewise cannot bear to see his mother grow old. He says, “I am growing old. Let not my mother grow old.” And it is the same with regard to getting sick and dying. These are the three terrors that part mother and son. But, monks, there is a way, there is a practice that leads to the abandoning, to the overpassing of these three terrors that part mother and son, a way which joins mother and son. What is that way, what is that practice which so leads? It is just this Eightfold Way, to wit: Right view, right thinking, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. That is the way, that is the practice….

“I hope, Phagguna, you're bearing up, keeping going; that your aches and pains grow less, not more; that there are signs of their growing less, not more?” “Lord, I can neither bear up nor keep going; my aches and pains grow grievously more, not less; and there are signs of their growing more, not less. Lord, the violent ache that racks my head is just as though some lusty fellow chopped at it with a sharp-edged sword; lord, I can neither bear up nor keep going; my pains grow more, not less….” So the Exalted One instructed him, roused him, gladdened him and comforted him with Dhamma-talk, then rose from his seat and departed. Now not long after the Exalted One's departure, the venerable Phagguna died; and at the time of his death his faculties were completely purified. Then went the venerable Ānanda to the Exalted One, saluted him, and sat down at one side. So seated, he said: “Lord, not long after the Exalted One left, the venerable Phagguna died; and at that time his faculties were completely purified.” “But why, Ānanda, should not the faculties of the monk Phagguna have been completely purified? The monk's mind, Ānanda, had not been wholly freed from the five lower fetters; but, when he heard that Dhamma teaching, his mind was wholly freed. There are these six advantages, Ānanda, in hearing Dhamma in time, in testing its goodness in time. What six? Consider, Ānanda, the monk whose mind is not wholly freed from the five lower fetters, but, when dying, is able to see the Tathāgata: the Tathāgata teaches him Dhamma, lovely in the beginning, lovely in the middle, lovely in the end, its goodness, its significance; and makes known the brahman-life In Pāli: brahma-cariya: pure or holy life. This term is not only used for the monk’s life, but also with regard to all those who develop the eightfold Path which leads to the eradication of all defilements., wholly fulfilled, perfectly pure. When he has heard that Dhamma teaching, his mind is wholly freed from the five lower fetters Those who have attained the third stage of enlightenment, the stage of the anāgāmī, non-returner, are completely free from the five “lower fetters”.. This, Ānanda, is the first advantage in hearing Dhamma in time. Or…though not just able to see the Tathāgata, sees his disciple, who teaches him Dhamma…and makes known the brahman-life…Then is his mind wholly freed from the five lower fetters. This, Ānanda, is the second advantage…. Or…though not able to see the Tathāgata or his disciple, continues to reflect in mind on Dhamma, as heard, as learnt, ponders on it, pores over it. Then is his mind wholly freed from the five lower fetters. This, Ānanda, is the third advantage in testing its goodness in time….”

“Monks, visual consciousness arises because of eye and visible object, the meeting of the three is sensory impingement Contact ; an experience arises conditioned by sensory impingement that is pleasant or painful or neither painful nor pleasant. He, being impinged on by a pleasant feeling, delights, rejoices and persists in cleaving to it; a tendency to attachment is latent in him. Being impinged on by a painful feeling, he grieves, mourns, laments, beats his breast and falls into disillusion; a tendency to repugnance is latent in him. Being impinged on by a feeling that is neither painful nor pleasant, he does not comprehend the origin nor the going down nor the satisfaction nor the peril of that feeling nor the escape from it as it really is; a tendency to ignorance is latent in him….”

“…He, being impinged on by pleasant feeling, does not delight, rejoice or persist in cleaving to it; a tendency to attachment is not latent in him. Being impinged on by a painful feeling, he does not grieve, mourn, lament, beat his breast or fall into disillusion; a tendency to repugnance is not latent in him. Being impinged on by a feeling that is neither painful nor pleasant, he comprehends the origin and the going down and the satisfaction and the peril of that feeling and the escape as it really is, a tendency to ignorance is not latent in him. That he, monks, by getting rid of any tendency to attachment to a pleasant feeling, by driving out any tendency to repugnance for a painful feeling, by rooting out any tendency to ignorance concerning a feeling that is neither painful nor pleasant, by getting rid of ignorance, by making knowledge arise, should here and now be an end-maker of dukkha − this situation exists. Seeing this thus, monks, the instructed disciple of the ariyans turns away from eye, turns away from material shapes, turns away from visual consciousness, turns away from impact on the eye, turns away from feeling, turns away from craving. He turns away from ear, he turns away from sounds…He turns away from nose, he turns away from smells…He turns away from tongue…he turns away from tastes…He turns away from body, he turns away from touches…He turns away from mind, he turns away from mental states, he turns away from mental consciousness, he turns away from impact on the mind, he turns away from feeling, he turns away from craving. Turning away he is dispassionate; by dispassion he is freed; in freedom is the knowledge that he is freed, and he comprehends: Destroyed is birth, brought to a close the Brahma-faring, done is what was to be done, there is no more of being such or so.” Thus spoke the Lord. Delighted, these monks rejoiced in what the Lord had said. And while this exposition was being given the minds of as many as sixty monks were freed from the cankers without grasping.

“How now, friend? Is the eye the bond of objects, or are objects the bond of the eye? Is the tongue the bond of savours, or are savours the bond of the tongue? Is mind the bond of mind-objects The Pāli text has dhammā, and the English text has here “mind-states”., or are mind-objects the bond of the mind?” “Not so, friend Koṭṭhika. The eye is not the bond of objects, nor are objects the bond of the eye, but that desire and lust that arise owing to these two. That is the bond. And so with the tongue and the mind…it is the desire and lust that arise owing to savours and tongue, mind-objects and mind. Suppose, friend, two oxen, one white and one black, tied by one rope or one yoke-tie. Would one be right in saying that the black ox is the bond for the white one, or that the white one is the bond for the black one?” “Surely not, friend.” “No, friend. It is not so. But the rope or the yoke-tie which binds the two, − that is the bond that unites them. So it is with the eye and objects, with tongue and savours, with mind and mind-objects. It is the desire and lust which arise owing to them that form the bond that unites them. If the eye, friend, were the bond of objects, or if objects were the bond of the eye, then this righteous life for the utter destruction of dukkha could not be proclaimed. But since it is not so, but the desire and lust which arise owing to them are the bond, therefore is the righteous life for the utter destruction of dukkha proclaimed…. There is in the Exalted One an eye, friend. The Exalted One sees an object with the eye. But in the Exalted One is no desire and lust. Wholly heart-free is the Exalted One. There is in the Exalted One a tongue…a mind. But in the Exalted One is no desire and lust. Wholly heart-free is the Exalted One. By this method, friend, you are to understand, as I said before, that the bond is the desire and lust that arise owing to things.”

Then a number of monks came to see the Exalted One…Seated at one side those monks said to the Exalted One: − “Now here, lord, the wandering sectarians thus question us: `What is the objective, friend, for which the holy life is lived under the rule of Gotama the recluse?' Thus questioned, lord, we thus make answer to those wandering sectarians: `It is for the full knowledge of dukkha that the holy life is lived under the rule of the Exalted One.' Pray, lord, when, thus questioned, we so make answer, do we state the views of the Exalted One, without misrepresenting the Exalted One by stating an untruth? Do we answer in accordance with his teaching, so that no one who agrees with his teaching and follows his views could incur reproach?” “Truly, monks, when thus questioned you thus make answer, you do state my views…in stating that it is for the full knowledge of dukkha that the holy life is lived under my rule. But if, monks, the wandering sectarians should thus question you: `But what, friend, is that dukkha, for the full knowledge of which the holy life is lived under the rule of Gotama the recluse?' − thus questioned you should answer thus: `The eye, friend is dukkha. For the full knowledge of that the holy life is lived…Objects…that pleasant or unpleasant or indifferent feeling that arises through eye-contact…the mind…. that pleasant or unpleasant or indifferent feeling that arises through mind-contact, − that also is dukkha. Fully to know that, the holy life is lived under the rule of the Exalted One.' Thus questioned, monks, by those wandering sectarians, thus should you make answer.”

“Is there, monks, any method, by following which a monk, apart from belief, apart from inclination, apart from hearsay, apart from argument as to method, apart from reflection on reasons, apart from delight in speculation, could affirm insight thus: `Ended is birth, lived is the righteous life, done is the task, for life in these conditions there is no hereafter' ?” “For us, lord, things have their root in the Exalted One…Well indeed were it if the meaning of this that has been spoken were to manifest itself in the Exalted One. Hearing it from him the monks will remember it.” “There is indeed a method, monks, by following which a monk…could affirm insight…And what is that method? Herein, monks, a monk, seeing an object with the eye, either recognizes within him the existence of lust, aversion and ignorance, thus: `I have lust, aversion and ignorance', or recognizes the non-existence of these qualities within him, thus: `I have not lust, aversion and ignorance.' Now as to that recognition of their existence or non-existence within him, are these conditions, I ask, to be understood by belief, or by inclination, or hearsay, or argument as to method, or reflection on reasons, or delight in speculation?” “Surely not, lord.” “Are these states to be understood by seeing them with the eye of wisdom?” “Surely, lord.” “Then, monks, this is the method by following which, apart from belief…a monk could affirm insight thus: `Ended is birth…for life in these conditions there is no hereafter.' “

…they do not come from anywhere previous to their arising, nor do they go anywhere after their falling away. On the contrary, before their arising they had no individual essence, and after their falling away their individual essences are completely dissolved. And they occur without power (being exercisable over them)There is no self who could control them. since they exist in dependence on conditions…. Likewise they should be regarded as incurious and uninterested. For it does not occur to the eye and visible object, etc., “Ah, that consciousness might arise from our concurrence”. And as door, physical basis, and object, they have no curiosity about, or interest in, arousing consciousness. On the contrary, it is the absolute rule that eye-consciousness, etc., come into being with the union of eye with visible object, and so on. So they should be regarded as incurious and uninterested….

At Sāvatthī…. As the venerable Rādha thus sat at one side the Exalted One addressed him thus: − “I will show you the things to be understood, and the understanding, and the person who has understood. Do you listen to it.” The Exalted One thus spoke: “And what, Rādha, are the things to be understood? Body, Rādha, is a thing to be understood; so is feeling, perception, the activities (saṅkhārakkhandha). Consciousness is a thing to be understood. These, Rādha, are the things to be understood. And what, Rādha, is understanding? The destruction of lust, the destruction of hatred, the destruction of ignorance, − this, Radhā, is called `understanding'. And who, Rādha, is the person who has understood? `Worthy', should he be called, that venerable one of such and such a name, of such and such a clan: − that, Rādha, is the meaning of `the person who has understood'.“ Sometimes the Buddha reminded people of the purpose of the teachings in a longer discourse, sometimes in a shorter discourse, but one has to be often reminded of the goal. What is the purpose of understanding if it does not lead to the eradication of defilements?

And again, monks, a monk reflects on this body according to how it is placed or disposed in respect of the elements, thinking: “In this body there is the element of extension Solidity., the element of cohesion, the element of heat, the element of motion.” Monks, even as a skilled cattle-butcher, or his apprentice, having slaughtered a cow, might sit displaying its carcase at a cross-roads, even so, monks, does a monk reflect on this body itself according to how it is placed or disposed in respect of the elements, thinking: ”In this body there is the element of extension, the element of cohesion, the element of heat, the element of motion”. Thus he fares along contemplating the body in the body internally…and he fares along independently of and not grasping anything in the world. It is thus too, monks, that a monk fares along contemplating the body in the body….

What is meant? Just as the butcher, while feeding the cow, bringing it to the shambles, keeping it tied up after bringing it there, slaughtering it, and seeing it slaughtered and dead, does not lose the perception “cow” so long as he has not carved it up and divided it into parts; but when he has divided it up and is sitting there, he loses the perception “cow” and the perception “meat” occurs; he does not think “I am selling cow” or “They are carrying cow away”, but rather he thinks “I am selling meat” or “They are carrying meat away”; so too this bhikkhu, while still a foolish ordinary person − both formerly as a layman and as one gone forth into homelessness − , does not lose the perception “living being” or “man” or “person” so long as he does not, by resolution of the compact into elements, review this body, however placed, however disposed, as consisting of elements. But when he does review it as consisting of elements, he loses the perception “living being” and his mind establishes itself upon elements….

Monks, it is like a double-mouthed provision bag that is full of various kinds of grain such as hill-paddy, paddy, kidney beans, peas, sesamum, rice; and a keen-eyed man, pouring them out, were to reflect: “That's hill-paddy, that's paddy, that's kidney beans, that's peas, that's sesamum, that's rice.” Even so, monks, does a monk reflect on precisely this body itself, encased in skin and full of various impurities, from the soles of the feet up and from the crown of the head down….

“Whatever fears arise, monks, all arise for the fool, not the wise man. Whatever troubles arise, all arise for the fool, not the wise man. Whatever misfortunes arise, all arise for the fool, not the wise man…Monks, there is not fear, trouble, misfortune for the wise man. Wherefore, monks, thinking, `Investigating, we will become wise', this is how you must train yourselves, monks.” When this had been said, the venerable Ānanda spoke thus to the Lord: “What is the stage at which it suffices to say, revered sir: `Investigating, the monk is wise'?” “Ānanda, as soon as a monk is skilled in the elements and skilled in the sense-fields (āyatanas) and skilled in conditioned genesis Dependent Origination, the conditional arising of phenomena. and skilled in the possible and the impossible Right understanding of what is possible according to conditions and what is impossible., it is at this stage, Ānanda, that it suffices to say, `Investigating, the monk is wise.' “ “But, revered sir, at what stage does it suffice to say, `The monk is skilled in the elements'?” “There are these eighteen elements, Ānanda: the element of eye, the element of visible object, the element of visual consciousness; the element of ear, the element of sound, the element of auditory consciousness; the element of nose, the element of smell, the element of olfactory consciousness; the element of tongue, the element of taste, the element of gustatory consciousness; the element of body, the element of tangible object, the element of body-consciousness; the element of mind, the element of mind-objects, the element of mental consciousness. When, Ānanda, he knows and sees these eighteen elements, it is at this stage that it suffices to say, `The monk is skilled in the elements. ` “ “Might there be another way also, revered sir, according to which it suffices to say, `The monk is skilled in the elements'?” “There might be, Ānanda. There are these six elements, Ānanda: the element of extension, the element of cohesion, the element of radiation (heat), the element of mobility, the element of space, the element of consciousness. When, Ānanda, he knows and sees these six elements, it is at this stage that it suffices to say, `The monk is skilled in the elements.' “ “Might there be another way also, revered sir, according to which it suffices to say, `The monk is skilled in the elements'?” “There might be, Ānanda. There are these six elements, Ānanda: the element of happiness, the element of anguish, the element of gladness, the element of sorrowing, the element of equanimity, the element of ignorance. When, Ānanda, he knows and sees these six elements, it is at this stage that it suffices to say, `The monk is skilled in the elements'.”

“Might there be another way also, revered sir, according to which it suffices to say, `The monk is skilled in the elements'?” “There might be, Ānanda. There are these two elements, Ānanda: the element that is constructed saṅkhata and the element that is unconstructed asaṅkhata. When, Ānanda, he knows and sees these two elements, it is at this stage that it suffices to say, `The monk is skilled in the elements'.”

Now it is not thus, Ānanda, that the Tathāgata is rightly honoured, reverenced, venerated, held sacred or revered. But the monk or the nun, the devout man or the devout woman, who continually fulfils all the greater and lesser duties, who is correct in life, walking according to the precepts −it is he who rightly honours, reverences, venerates, holds sacred, and reveres the Tathāgata with the worthiest homage. Therefore, O Ānanda, be constant in the fulfilment of the greater and of the lesser duties, and be correct in life, walking according to the precepts; and thus, Ānanda, should it be taught.

And when he had thus spoken, Ānanda, I addressed Māra, the Evil One, and said:- “I shall not pass away, O Evil One! Until not only the monks and nuns of the Order, but also the laydisciples of either sex shall have become true hearers, wise and well trained, ready and learned, carrying the teachings in their memory, masters of the lesser corollaries that follow from the larger doctrine, correct in life, walking according to the precepts−until they, having thus themselves learned the doctrine, shall be able to tell others of it, preach it, make it known, establish it, open it, minutely explain it and make it clear−until they, when others start vain doctrine easy to be refuted by the truth, shall be able in refuting it to spread the wonder-working truth abroad! I shall not die until this pure religion of mine shall have become successful, prosperous, widespread, and popular in all its full extent−until, in a word, it shall have been well proclaimed among men!”

Four…that help much:-four “wheels” Wheel means here: vehicle or means of success., to wit, the orbit of a favourable place of residence, the orbit of association with the good, perfect adjustment of oneself, the cycle of merit wrought in the past.

Now the venerable Upāli came to the Exalted One, saluted and sat down at one side. So seated, he said: “Well were it for me, lord, if the Exalted One were to expound Dhamma briefly to me, so that, having heard it, I might abide resolute, alone, secluded, earnest and zealous.” “The doctrines, Upāli, of which you may know: `These doctrines lead one not to complete weariness (of the world), nor to dispassion, nor to ending, nor to calm, nor to knowledge, nor to awakening, nor to the cool'-regard them definitely as not Dhamma, not the discipline, not the word of the Teacher. But the doctrines of which you may know: `These doctrines lead one to complete weariness, dispassion, ending, calm, knowledge, the awakening, the cool'-regard them unreservedly as Dhamma, the discipline, the word of the Teacher.”

A wise lay-disciple, Mahānāma, who is sick…should be admonished by another wise lay-disciple with the four comfortable assurances, thus: “Take comfort, dear sir, in your unwavering loyalty to the Buddha, saying: He is the Exalted One, Arahat, fully enlightened One…Teacher of devas and mankind, a Buddha, an Exalted One. Take comfort, dear sir, in your unwavering loyalty to the Dhamma, thus: Well proclaimed is the Dhamma…Take comfort, dear sir, in your unwavering loyalty to the Sangha…Take comfort, dear sir, in your possession of the virtues dear to the Ariyans….” A wise lay-disciple, Mahānāma, who is sick…should be admonished by another wise lay-disciple with these four comfortable assurances. Then, supposing he has longing for his parents, he should thus be spoken to: If he say: ”I have longing for my parents”, the other should reply: “But, my dear sir, you are subject to death. Whether you feel longing for your parents or not, you will have to die. It were just as well for you to abandon the longing you have for your parents.” If he should say: “That longing for my parents is now abandoned,” the other should reply: “Yet, my dear sir, you still have longing for your children. As you must die in any case, it were just as well for you to abandon that longing for your children.” If he should say: “That longing for my children is now abandoned,” the other should reply: “Yet, my dear sir, you still have longing for the five human pleasures of sense.” Then, if he say, “That longing for the five human pleasures of sense is now abandoned,” the other should reply: “My friend, the heavenly delights are more excellent than the five human pleasures of sense. It were well for you, worthy sir, to remove your thoughts from them and fix them upon the Four Deva Kings.” Suppose the sick man say, “My thoughts are removed from human pleasures of sense and fixed upon the Four Deva Kings,” then let the other say: “More excellent than the Four Deva Kings and more choice are the Suite of the Thirty-three…the Yama Devas, the Devas of Delight, the Creative Devas…the Devas who rejoice in the work of other devas…the latter are more excellent and choice than the former…so it were better for you to fix your thoughts on the Brahma World.” Then if the sick man's thoughts are so fixed, let the other say: “My friend, even the Brahma World is impermanent, not lasting, prisoned in a person. Well for you, friend, if you raise your mind above the Brahma World and fix it on cessation from the person pack The five khandhas of clinging.. And if the sick man say he has done so, then, Mahānāma, I declare that there is no difference between the lay-disciple who thus avers and the monk whose heart is freed from the āsavas, that is, between the release of the one and the release of the other.

…The Exalted One proceeded with a great company of the monks to Kotigāma; and there he stayed in the village itself. And at that place the Exalted One addressed the monks, and said: “It is through not understanding and grasping four Ariyan Truths, O monks, that we have had to run so long, to wander so long in this weary path of rebirth, both you and I!” “And what are these four?” “The Ariyan truth about dukkha; the Ariyan truth about the cause of dukkha; the Ariyan truth about the cessation of dukkha; and the Ariyan truth about the path that leads to that cessation. But when these Ariyan truths are grasped and known the craving for future life is rooted out, that which leads to renewed becoming is destroyed, and then there is no more birth!”

…Herein, stiffness (thīna) has the characteristic of lack of driving power. Its function is to remove energy. It is manifested as subsiding. Torpor (middha) has the characteristic of unwieldiness. Its function is to smother. It is manifested as laziness, or it is manifested as nodding and sleep. The proximate cause of both is unwise attention to boredom, sloth, and so on.

…It has subsequent regret as its characteristic. Its function is to sorrow about what has and what has not been done. It is manifested as remorse. Its proximate cause is what has and what has not been done. It should be regarded as slavery.

…Herein, applied thinking (vitakkana) is applied thought (vitakka); hitting upon, is what is meant. It has the characteristic of directing the mind onto an object (mounting the mind on its object). Its function is to strike at and thresh − for the meditator is said, in virtue of it, to have the object struck at by applied thought, threshed by applied thought. It is manifested as the leading of the mind onto an object…

…Sustained thinking (vicaraṇa) is sustained thought (vicāra); continued sustainment (anusañcaraṇa), is what is meant. It has the characteristic of continued pressure on (occupation with) the object. Its function is to keep conascent (mental) states (occupied) with that. It is manifested as keeping consciousness anchored (on that object).

…It refreshes (pīṇayati), thus it is happiness (pīti). It has the characteristic of endearing (sampiyāna). Its function is to refresh the body and the mind; or its function is to pervade (thrill with rapture). It is manifested as elation. But it is of five kinds as minor happiness, momentary happiness, showering happiness, uplifting happiness, and pervading (rapturous) happiness.

And whenever the two are associated, happiness (pīti) is the contentedness at getting a desirable object, and bliss (sukha) is the actual experiencing of it when got. Where there is happiness there is bliss (pleasure); but where there is bliss there is not necessarily happiness. Happiness is included in the formations aggregate (saṅkhārakkhandha) ; bliss is included in the feeling aggregate (vedanākkhandha). If a man exhausted in a desert saw or heard about a pond on the edge of a wood, he would have happiness; if he went into the wood's shade and used the water, he would have bliss….

It puts (ādhiyati) consciousness evenly (samaṁ) on the object, or it puts it rightly (sammā) on it, or it is just the mere collecting (samādhāna) of the mind, thus it is concentration (samādhi). Its characteristic is non-wandering, or its characteristic is non-distraction. Its function is to conglomerate conascent states as water does bath powder. It is manifested as peace. Usually its proximate cause is bliss. It should be regarded as steadiness of the mind, like the steadiness of a lamp's flame when there is no draught.

…For it is said that the Hindrances are opposed to the jhāna-factors, which are hostile to them and dispel and destroy them. Likewise it is said, in the “Peṭakopadesa”, that concentration is opposed to sensuous desire, rapture (pīti) to ill-will, initial application of mind (vitakka) to sloth and torpor, bliss (sukha) to flurry and worry (uddhacca and kukkucca), sustained application of mind (vicāra) to perplexity (vicikicchā, doubt)….

For while other meditation subjects become clearer at each higher stage, this one does not: in fact, as he goes on developing it, it becomes more subtle for him at each higher stage, and it even comes to the point at which it is no longer manifest.

Although any meditation subject, no matter what, is successful only in one who is mindful and fully aware, yet any meditation subject other than this one gets more evident as he goes on giving it his attention. But this mindfulness of breathing is difficult, difficult to develop, a field in which only the minds of Buddhas, Pacceka Buddhas A Pacceka Buddha is a “Silent Buddha” who has attained enlightenment without the help of a teacher, but who has not accumulated wisdom and the other excellent qualities, the “perfections”, to the extent that he is able to teach others the eightfold Path., and Buddhas's sons are at home. It is no trivial matter, nor can it be cultivated by trivial persons. In proportion as continued attention is given to it, it becomes more peaceful and more subtle. So strong mindfulness and understanding are necessary here. Mindfulness of breathing is most difficult, “it is no trivial matter”, as the Visuddhimagga stated. The Buddha and his great disciples were endowed with great wisdom and other excellent qualities and thus, for them it was a “field” in which their minds were at home.

“Let not the venerable Citta Hatthisāriputta constantly interrupt the elders' Abhidhamma talk; the venerable Citta should wait until the talk is over!” And when he had thus spoken, Citta's friends said: “The venerable Mahā Koṭṭhita should not censure the venerable Citta Hatthisāriputta. A wise man is the venerable Citta and able to talk to the elders on Abhidhamma.” “It is a hard thing, sirs, for those who know not another person's ways of thought. Consider, sirs, a person who, so long as he lives near the Master or a fellow-teacher in the holy life, is the most humble of the humble, the meekest of the meek, the quietest of the quiet; and who, when he leaves the Master or his fellow-teachers, keeps company with monks, nuns, lay-disciples, men and women, rajahs, their ministers, course-setters or their disciples. Living in company, untrammelled, rude, given over to gossip, passion corrupts his heart; and with his heart corrupted by passion, he disavows the training and returns to the lower life…. Consider again a person who, aloof from sensuous appetites…enters and abides in the first jhāna. Thinking: `I have won to the first jhāna', he keeps company…Living in company, untrammelled, rude, given over to gossip, passion corrupts his heart; and with his heart corrupted by passion, he disavows the training and returns to the lower life….”

And the venerable Citta Hatthisāriputta, living alone, secluded, earnest, ardent, resolved, not long after, entered and abode in that aim above all of the holy life − realizing it here and now by his own knowledge − for the sake of which clansmen rightly go forth from home to the homeless life; and he knew: “Birth is destroyed, the holy life is lived, done is what was to be done, there is no more of this.” And the venerable Citta Hatthisāriputta was numbered among the arahats.

But when he enters upon a jhāna after (first) completely purifying his mind of states that obstruct concentration, then he remains in the attainment even for a whole day, like a bee that has gone into a completely purified hive….

When he has seen the danger in that (fine-material fourth jhāna The Sphere of Boundless Space, ākāsānañcāyatana.) in this way and has ended his attachment to it, he gives attention to the “Base consisting of Boundless Space” as peaceful. Then, when he has spread out the kasina to the limit of the world-sphere, or as far as he likes, he removes the kasina (materiality) by giving his attention to the space touched by it, (regarding that) as “space” or “boundless space”.

And when the kasina is being removed, it does not roll up or roll away. It is simply that it is called “removed” on account of his non-attention to it, his attention being given to “space, space”. This is conceptualized as the mere space left by the removal of the kasina (materiality)….

…So having ended his attachment to that, he should give his attention to the base consisting of boundless consciousness as peaceful, adverting again and again as “Consciousness, consciousness”, to the consciousness that occurred pervading that space (as its object)….

Without giving (further) attention to that consciousness, he should (now) advert again and again in this way, “There is not, there is not”, or “Void, void”, or “Secluded, secluded”, and give his attention to it, review it, and strike at it with thought and applied thought.

…he dwells seeing only its non-existence, in other words its departedness when this consciousness has arisen in absorption.

The word meaning here is this: that jhāna with its associated states neither has perception nor has no perception because of the absence of gross perception and presence of subtle perception, thus it is “neither perception nor non-perception” (n'eva-saññā-n'āsaññaṃ).

…Or alternatively: the perception here is neither perception, since it is incapable of performing the decisive function of perception, nor yet non-perception, since it is present in a subtle state as a residual formation, thus it is “neither-perception-nor-non-perception”….

“Now as to that, brāhmin, there are these three marvels. What three? The marvel of more-power, the marvel of thought-reading, the marvel of teaching. And what, brāhmin, is the marvel of more-power? In this case a certain one enjoys sorts of more-power in various ways. From being one he becomes many, from being many he becomes one; manifest or invisible he goes unhindered through a wall, through a rampart, through a mountain, as if through the air; he plunges into the earth and shoots up again as if in water; he walks upon the water without parting it as if on solid ground; he travels through the air sitting cross-legged, like a bird upon the wing; even this moon and sun, though of such mighty power and majesty, − he handles them and strokes them with his hand; even as far as the Brahma world he has power with his body. This, brāhmin, is called `the marvel of more-power'. And what, brāhmin, is the marvel of thought-reading? In this case a certain one can declare by means of a sign `Thus is your mind. Such and such is your mind. Thus is your consciousness'….”

“And what, brāhmin, is the marvel of teaching? In this case a certain one teaches thus: `Reason thus, not thus. Apply your mind thus, not thus. Abandon this state, acquire that state and abide therein.' This, brāhmin, is called `the marvel of teaching'. So these are the three marvels. Now of these three marvels, which appeals to you as the more wonderful and excellent?” “Of these marvels, Master Gotama, the marvel of more-power…seems to me to be of the nature of an illusion. Then again as to the marvel of thought-reading…this also, master Gotama, seems to me of the nature of an illusion. But as to the marvel of teaching…of these three marvels this one appeals to me as the more wonderful and excellent.”

“Yes, indeed, brāhmin. The monks possessed of these three marvellous powers are not just one or two or three, four, or five hundred, but much more than that in number.”

The situation occurs, Cunda, when a monk here, aloof from pleasures of the senses, aloof from unskilled states of mind, may enter on and abide in the first jhāna which is accompanied by initial thought (vitakka) and discursive thought (vicāra), is born of aloofness, and is rapturous and joyful. It may occur to him: “I fare along by expunging”. But these, Cunda, are not called expungings in the discipline for an ariyan. These are called “abidings in ease, here, now” in the discipline for an ariyan.

…It may occur to him: “I fare along by expunging”. But these, Cunda, are not called “expungings” in the discipline for an ariyan; these are called “abidings that are peaceful” in the discipline for an ariyan….

“In regard to this body, your reverence, when how many things are got rid of, does this body lie cast away, flung aside like unto a senseless log of wood?” “In regard to this body, your reverence, when three things are got rid of: vitality, heat and consciousness, then does this body lie cast away, flung aside like unto a senseless log of wood.” “What is the difference, your reverence, between that dead thing, passed away, and that monk who has attained to the stopping of perception and feeling?” “Your reverence, the bodily activities of that dead thing, passed away, have been stopped, have subsided, the vocal activities have been stopped, have subsided, the mental activities have been stopped, have subsided, the vitality is entirely destroyed, the heat allayed, the sense-organs are entirely broken asunder. But that monk who has attained to the stopping of perception and feeling, although his bodily activities have been stopped, have subsided, although his vocal activities have been stopped, have subsided, although his mental activities have been stopped, have subsided, his vitality is not entirely destroyed, his heat is not allayed, his sense-organs are purified. This, your reverence, is the difference between a dead thing, passed away, and that monk who has attained to the stopping of perception and feeling.”

Towards what does the mind of one who has emerged tend? It tends towards nibbāna. For this is said: “When a bhikkhu has emerged from the attainment of the cessation of perception and feeling, friend Visākha, his consciousness inclines to seclusion, leans to seclusion, tends to seclusion” (Middle Length Sayings I, no. 44, 302).

“It is good, Anuruddhas, it is good. But did you, Anuruddhas, by passing quite beyond this abiding, by allaying this abiding, reach another state of further-men, an excellent knowledge and vision befitting the ariyans, an abiding in comfort?” “How could this not be, Lord? Here we, Lord, for as long as we like, by passing quite beyond the plane of neither perception-nor-non-perception, entering on the stopping of perception and feeling, abide in it, and having seen through intuitive wisdom, our cankers come to be utterly destroyed. By passing quite beyond that abiding, Lord, by allaying that abiding, another state of further-men, an excellent knowledge and vision befitting the ariyans, an abiding in comfort is reached. But we, Lord, do not behold another abiding in comfort that is higher or more excellent than this abiding in comfort.” “It is good, Anuruddhas, it is good. There is no other abiding in comfort that is higher or more excellent than this abiding in comfort.”

Envying is envy. It has the characteristic of being jealous of others' success. Its function is to be dissatisfied with that. It is manifested as averseness from that. Its proximate cause is another's success….

Monks, there is a not-born, a not-become, a not-made, a not-compounded asaṅkhata, unconditioned, not proceeding from conditions. . Monks, if that unborn, not-become, not-made, not-compounded were not, there would be apparent no escape from this here that is born, become, made, compounded saṅkhata, conditioned. This is translated into English as “compounded” or “constructed”. It is that which has been “put together ” (sankharoti), produced, by the association of different conditions.. But since, monks, there is an unborn…therefore the escape from this here that is born, become…is apparent.

Now the venerable Sāriputta went to see the Exalted One, and on coming to him saluted him and sat down at one side. To the venerable Sāriputta so seated the Exalted One said this: “ `A limb of stream-winning! A limb of stream-winning!' is the saying, Sāriputta. Tell me, Sāriputta, of what sort is a limb of stream-winning.” “Lord, association with the upright is a limb of stream-winning. Hearing the good Dhamma is a limb of stream-winning. Applying the mind is a limb of stream-winning. Conforming to the Dhamma is a limb of stream-winning.” “Well said, Sāriputta! Well said, Sāriputta! Indeed these are limbs of stream-winning. Now again, Sāriputta, they say: `The stream! The stream!' Of what sort is the stream, Sāriputta?” “The stream, lord, is just this ariyan eightfold way, to wit: Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.” “Well said, Sāriputta! Well said, Sāriputta! The stream is just this ariyan eightfold way. Now again, Sāriputta, they say, `Streamwinner! Streamwinner!' Of what sort is a streamwinner, Sāriputta?” “Whosoever, lord, is blessed with this ariyan eightfold way − such an one of such a name, of such and such a clan, is called `Streamwinner'.”

“Here, lord, robing myself in the forenoon and taking bowl and outer robe I set out for Vesālī on my begging rounds. Then, lord, I saw a number of Licchavi youths in the gymnasium making practice at archery, shooting even from a distance through a very small keyhole, and splitting an arrow, shot after shot, with never a miss. And I said to myself, lord: `Practised shots are these Licchavi youths! Well practised shots indeed are these Licchavi youths, to be able even at a distance to splinter an arrow through a very small keyhole, shot after shot, with never a miss!' ” “Now what think you, Ānanda? Which is the harder, which is the harder task to compass: To shoot like that or to pierce one strand of hair, seven times divided, with another strand?” “Why, lord, of course to split a hair in such a way is the harder, much the harder task.” “Just so, Ānanda, they who penetrate the meaning of: This is dukkha, this is the arising of dukkha, this is the ceasing of dukkha, this is the practice that leads to the ceasing of dukkha, pierce through something much harder to pierce. Wherefore, Ānanda, you must make an effort to realize: This is dukkha. This is the arising of dukkha. This is the ceasing of dukkha. This is the practice that leads to the ceasing of dukkha.”

Now at that time the venerable Sāriputta was standing behind the Lord, fanning the Lord. Then it occurred to the venerable Sāriputta: “The Lord speaks to us of getting rid of these things and those by means of super-knowledge, the Well-farer speaks to us of casting out these things and those by means of superknowledge”. While the venerable Sāriputta was reflecting on this, his mind was freed from the cankers without clinging. But to the wanderer Dīghanakha there arose the stainless, spotless vision of dhamma, that whatever is of the nature to arise all that is of the nature to stop….

Now when this teaching was thus expounded the hearts of as many as sixty monks were utterly set free from the āsavas, and so was it also with the heart of the venerable Khemaka….

“Monks, there is a darkness of interstellar space, impenetrable gloom, such a murk of darkness as cannot enjoy the splendour of this moon and sun, though they be of such mighty magic power and majesty.” At these words a certain monk said to the Exalted One: “Lord, that must be a mighty darkness, a mighty darkness indeed! Pray, lord, is there any other darkness greater and more fearsome than that?” “There is indeed, monk, another darkness, greater and more fearsome. And what is that other darkness? Monk, whatsoever recluses or brahmins understand not, as it really is, the meaning of: This is dukkha, this is the arising of dukkha, this is the ceasing of dukkha, this is the practice that leads to the ceasing of dukkha, such take delight in the activities which conduce to rebirth. Thus taking delight they compose a compound of activities which conduce to rebirth. Thus composing a compound of activities they fall down into the darkness of rebirth, into the darkness of old age and death, of sorrow, grief, woe, lamentation and despair. They are not released from birth, old age and death, from sorrow, grief, woe, lamentation and despair. They are not released from dukkha, I declare. But, monk, those recluses or brahmins who do understand as it really is, the meaning of: This is dukkha, this is the arising of dukkha, this is the ceasing of dukkha, this is the practice that leads to the ceasing of dukkha, such take not delight in the activities which conduce to rebirth…They are released from dukkha, I declare. Wherefore, monk, an effort must be made to realize: This is dukkha. This is the arising of dukkha. This is the ceasing of dukkha. This is the practice that leads to the ceasing of dukkha.”