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(4. 10.) Dhaatuvibha.ngasutta.m. (140) Classification of Elements.

I heard thus.

At one time the Blessed One while touring the Magadha country entered the potter Baggava’s workshop in Rajagaha and told him, ‘If it is not inconvenient to you, I will spend one night in your workshop.’

‘Venerable sir, there is a homeless one already arrived at the workshop, if he does not mind, abide as you like.’

At that time a certain clansman named Pukkusaati who had become homeless out of faith in the Blessed One had already arrived at the workshop. The Blessed One approached venerable Pukkusaati and said ’If it is not inconvenient to the bhikkhu, I will spend one night at the workshop.’

‘Venerable one, abide as you wish, in the potter’s workshop, there are no problems.’

Then the Blessed One entered the potter’s workshop, made a spread of dried grass in a suitable place, and sat legs crossed, mindfulness established in front of him. The Blessed One sat far into the night in the seated posture. Venerable Pukkusaati too spent most of the night in the seated posture. Then it occurred to the Blessed One, this clansman’s posture is pleasing, I will question him. The Blessed One asked venerable Pukkusaati. ‘Bhikkhu, in whose faith have you become homeless? Or who is your Teacher? Or whose Teaching pleases you?’

‘Venerable one, there is the recluse Gotama, the son of the Sakyas, become homeless. Of that blessed Gotama, such fame has spread: That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knows the worlds,*1) is the incomparable tamer of those to be tamed, the teacher of gods and men, enlightened and blessed. I became homeless with faith in him. That Blessed One is my teacher. I’m pleased with that Blessed One’s teaching. ‘

‘Bhikkhu, where does that rightfully enlightened, Blessed One live now?

‘Venerable one, in the northern states there is a township named Saavatthi, that rightfully enlightened Blessed One, lives there now.’

‘Bhikkhu, have seen that Blessed One, and seeing, could you recognize him?’

‘Venerable one, I haven’t seen the Blessed One, and seeing him would not recognize him.’

Then it occurred to the Blessed One: This clansman has become homeless on account of faith in me and the Blessed One addressed venerable Pukkusaati. ‘Bhikkhu, I will give you the Teaching, listen carefully and attentively.’

Venerable Pukkusaati replied. ‘Yes, venerable one.’

The Blessed One said. ’Bhikkhu, man consists of six elements, six spheres of contact, eighteen mental ramblings and four resolutions. (Settled in them, should not imagine. When not imagining, it is said, the sage is appeased.) Be wise and diligent to protect the truth, to develop benevolence and train for appeasement. This is the short exposition of the classification of the six elements.

Bhikkhu, it was said man consists of six elements. Why was it said? The elements are earth, water, fire, air, space and consciousness. If it was said, man consists of six elements, it was said on account of this.

Bhikkhu, it was said man consists of six spheres of contact. Why was it said? The spheres of contact are eye contact, ear contact, nose contact, tongue contact, body contact and mind contact. If it was said, man consists of six spheres of contact, it was said on account of this.

Bhikkhu, it was said man consists of eighteen mental ramblings. Why was it said? Seeing a form, the mind thinks discursively, settled in pleasure, settled in displeasure and settled in equanimity. Hearing a sound….re…… Cognizing a scent…re….. Enjoying a taste…..re…. Experiencing a touch on the body…re…Cognizing an idea in the mind thinks discursively, settled in pleasure, settled in displeasure and settled in equanimity. Thus there are six ramblings of the mind in pleasure, six ramblings of the mind in displeasure and six ramblings of the mind in equanimity. If it was said, man consists of eighteen mental ramblings, it was said on account of this.

Bhikkhu, it was said man is of four resolutions. Why was it said? They are the resolutions of wisdom, of truth, of giving up and appeasement. If it was said, man is of four resolutions, it was said on account of this.

Bhikkhu, it was said be wise and diligent to protect the truth, to develop benevolence and train for appeasement. Why was it said? How is the bhikkhu wise and diligent? These six are the elements. That is earth, water, fire, air, space and consciousness.

Bhikkhu, what is earth element? There is internal and external earth element. What is internal earth element? It is the hard internal, personal earth such as hair, on the head, on the body, nails, teeth, outer skin, flesh, veins, bones, bone marrow, kidney, heart, liver, lungs, spleen, intestines, larger intestines, belly, excreta and any other thing that is hard, internal, personal, and fixed as one’s own. This internal and external earth is the earth element. These are not me. I’m not in them. They are not self. This should be seen with right wisdom, as it really is and the mind should be nipped and detached from the earth element.

Bhikkhu, what is the water element? There is internal and external water element. What is internal water element? That which is internal, personal, watery and fixed as one’s own, such as bile, phlegm, pus, blood, sweat, oil of the body, tears, oil of the eyes, spit, snot, oil of the joints, urine and any other thing that is internal, personal, watery and fixed as one’s own. Bhikkhu, this is internal water element. This internal water element and the external water element, go as water element. These are not me. I’m not in them. They are not self. This should be seen with right wisdom, as it really is and the mind should be nipped and detached from the water element

Bhikkhu, what is the fire element? There is internal and external fire element. What is internal fire element? That which is internal, personal, fiery and fixed as one’s own. By which there is heat and burning, and anything enjoyed, drunk, eaten and tasted is digested, and any other thing that is internal, personal, fiery and fixed as one’s own. Bhikkhu, this is internal fire element. This internal fire element and external fire element, is fire element. These are not me. I’m not in them. They are not self. This should be seen with right wisdom, as it really is and the mind should be nipped and detached from the fire element.

Bhikkhu, what is air element? There is internal and external air element. What is internal air element? The internal air that goes up and down the body, air in the belly, in the lower portion of the abdomen, air going up and down the limbs, in breaths and out breaths or any other internal, personal, airy thing is internal air element. Bhikkhu, this internal and external air element, is the air element. It is not me. I’m not in it. It is not self. This should be seen with right wisdom, as it really is and the mind should be nipped and detached from the air element.

Bhikkhu, what is the element of space? There is internal and external space element. What is internal space element? The internal spaces in the form of space in the ear lobes, nostrils, open space from the mouth, where anything enjoyed, drunk, eaten and tasted is stored, and the space through which it is turned out or any other internal, space that is one’s own. Bhikkhu, this is internal space element. The internal and external space, is the space element. This is not me. I’m not in it. It’s not self. This should be seen with right wisdom, as it really is and the mind should be nipped and detached from the space element.

Then there remains consciousness purified and clean, by which something is known, as pleasant, unpleasant or neither unpleasant nor pleasant. Bhikkhu, on account of a pleasant contact, arises pleasant feeling and he knows, I feel pleasant. With the cessation of that pleasant contact, the respective pleasant feeling too ceases and he knows that it has appeased. Bhikkhu, on account of an unpleasant contact, arises unpleasant feeling and he knows, I feel unpleasant. With the cessation of that unpleasant contact, the respective unpleasant feeling too ceases and he knows that it has appeased. Bhikkhu, on account of a neither unpleasant nor pleasant contact, arises neither unpleasant nor.pleasant feeling, and he knows, I feel neither unpleasant nor pleasant. With the cessation of that neither unpleasant nor pleasant contact, the respective neither unpleasant nor pleasant feeling too ceases and he knows that it has appeased

Bhikkhu, with the contact of two logs of wood there arise heat and fire and when they are put apart, the respective heat and the fire ceases and appeases. In the same manner on account of a pleasant contact, arises pleasant feeling and he knows, I feel pleasant. With the cessation of that pleasant contact, the respective pleasant feeling too ceases and he knows that it has appeased. On account of an unpleasant contact, arises unpleasant feeling and he knows, I feel unpleasant. With the cessation of that unpleasant contact, the respective unpleasant feeling too ceases and he knows that it has appeased. On account of a neither unpleasant nor pleasant contact, arises a neither unpleasant nor pleasant feeling, and he knows, I feel neither unpleasant nor pleasant. With the cessation of that neither unpleasant nor pleasant contact, the respective neither unpleasant nor pleasant feeling too ceases and he knows that it has appeased

Then purified equanimity only remains, tender, workable and bright. A clever goldsmith or his apprentice building a furnace would light it. Taking the pair of spincers, would place the gold in the lighted furnace and from time to time he would heat it, sprinkle water on it and look at it. Then that gold becomes purified, with the impurities turned out. Then the gold becomes tender, workable and bright, and suitable to make any ornament such as anklets, earrings or a gold chain. In the same manner only purified equanimity remains tender, workable and bright. Then he knows, this equanimity that is purified and bright I will direct to the sphere of space. He develops the mind and the suitable thoughts, and knows my equanimity will be settled in it for a long time. This equanimity that is purified and bright I will direct to the sphere of consciousness. He develops the mind and the suitable thoughts and knows, my equanimity will be settled in it for a long. time. This equanimity that is purified and bright I will direct to the sphere of nothingness. He develops the mind and the suitable ideas, and knows my equanimity will be settled in it for a long time. This equanimity that is purified and bright I will direct to the sphere of neither perception nor non-perception. He develops the mind and the suitable thoughts and knows, my equanimity will be settled in it for a long time. Then he knows this equanimity that is purified and bright I directed to the sphere of space developing the mind and the suitable thoughts is compounded. This equanimity that is purified and bright I directed to the sphere of consciousness, developing the mind and the suitable thoughts is compounded. This equanimity that is purified and bright I directed to the sphere of nothingness developing the mind and the suitable thoughts is compounded. This equanimity that is purified and bright I directed to the sphere of neither perception nor non-perception developing the mind and the suitable thoughts, is compounded So he does not intend or think ‘to be’ or ‘not to be’ and does not seize anything and does not worry about it and is extinguished. He knows, birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish. Feeling pleasant feelings knows, it is impermanent, is not bent to it and knows that he does not delight in it. Feeling unpleasant feelings knows, it is impermanent, is not bent to it and knows that he does not delight in it. Feeling neither unpleasant nor pleasant feelings knows, it is impermanent, is not bent to it and knows that he does not delight in it. Feeling pleasant, unpleasant or neither unpleasant nor pleasant feelings feels them unyoked. Experiencing feelings that end the body he knows, I experience feelings that end the body. Experiencing feelings that end life he knows, I experience feelings that end life. He knows, at the break up of the body, before the end of life that all feelings and enjoyments will be cooled.

Bhikkhu, on account of oil and a shred, the oily flame burns, when the oil and shred ends and no more fuel is fed, it extinguishes. In the same manner experiencing feelings that end the body he knows, I experience feelings that end the body. Experiencing feelings that end life he knows, I experience feelings that end life. He knows, at the break up of the body, before the end of life that all feelings and enjoyments will be cooled. The bhikkhu endowed thus has made the highest wise resolution. This is the highest noble wisdom, that is knowledge for the destruction of all unpleasantness. The release, established in truth is immovable. Bhikkhu, thoughts that deviate from the truth are not the truth.*2) Thoughts that do not deviate from the truth, are the truth, it’s extinction.*3) Therefore the bhikkhu endowed thus, has made the highest resolution in truth. This is the highest noble truth. They are thoughts on the truth, extinction. Owing to ignorance, earlier he may have made resolutions. Now they are dispelled, uprooted, made palm stumps not to arise again.

Therefore the bhikkhu endowed thus has made the highest resolution in giving up. This is the highest noble giving up. That is giving up all earlier resolutions. Owing to ignorance, earlier he may have had covetousness and greedy interest. Now they are dispelled, uprooted, made palm stumps not to arise again. Owing to ignorance, earlier he may have had the evil aversion and anger. Now they are dispelled, uprooted, made palm stumps not to arise again. Owing to ignorance, earlier he may have had the evil ignorance and delusion. Now they are dispelled, uprooted, made palm stumps not to arise again. Therefore the bhikkhu endowed thus has made the highest resolution in appeasement. The highest and most noble appeasement is the appeasement of greed, hate and delusion.

If it was said, do not be negligent to be wise, protect the truth and develop giving up and train for appeasement, it was said on account of this.

Established anywhere should not imagine, when not imagining it is said the sage is appeased. Why was it said? Bhikkhu, ‘I be’ is imagining, here I am, is imagining, I will be, is imagining, I will not be, is imagining, I will be material, is imagining, I will be immaterial, is imagining, I will be perceptive or non-perceptive, are imaginings. I will be neither perceptive nor non-perceptive, is imagining. Bhikkhu, imagining is an ailment, a blister, an arrow. When all imaginings end, it is said the sage is appeased. Bhikkhu, the appeased sage is not born, does not decay, does not change, does not desire. Bhikkhu, one who has nothing to be born has nothing to decay. When there is no decay there’s no death. When there is no death, there is no change. When there is no change there are no desires. If it was said, established anywhere should not imagine, when not imagining it is said the sage is appeased, it was said on account of this.

Bhikkhu, remember this as my short classification of the six elements.

Then venerable Pukkusaati knowing I have met the Teacher, the well gone one, the rightfully enlightened one, got up from his seat, arranging the robe on one shoulder, put his head at the feet of the Blessed and said thus. ’Venerable sir pardon me owing to foolishness, delusion and demerit I have addressed the Blessed One as friend, pardon me, it will be for future restraint.’

Bhikkhu, owing to foolishness, delusion and demerit, you have transgressed, addressing me as friend, I would not reckon it. As you ask for pardon seeing your mistake, I pardon you, it is increase in the Teaching to see one’s mistake and ask for pardon, for future restraint.’

‘Venerable sir, may I gain the higher ordination in your presence.’

‘Bhikkhu, are your bowl and robes complete?’

‘Venerable sir my bowl and robes are incomplete.’

‘Bhikkhu, the Thus Gone One does not confer the higher ordination, when bowl and robes are incomplete.’

Then venerable Pukkusaati delighted in the words of the Blessed One got up from his seat, worshipped the Blessed One and turning his right side towards him, went round the Blessed One and went away in search of bowl and robes. When he was going in search of bowl and robes, a rough cow killed him.

Then many bhikkhus approached the Blessed One, worshipped, sat on a side and said. ‘Venerable sir, the clansman Pukkusaati who was advised in short by the Blessed One has died. Where is he born after death?’

‘Bhikkhus, the clansman Pukkusaati is wise, he realized the Teaching, I did not explain much. The clansman Pukkusaati destroyed the five lower bonds binding to the sensual world and is born spontaneously, not to proceed from that world.

The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One.

Notes. 1. Knows the worlds.’lokaviduu.’ The world to anyone is the data that come through the six doors of mental contact. The Blessed One knows this and knows that each ones data is different from another’s and so he is known as one who knows the worlds. 2. Thoughts that deviate from the truth are not the truth. ‘ta.m hi, bhikkhu, musaa ya.m mosadhamma.m’ The truth is unpleasantness. That is all data from the six doors of mental contact such as sights, sounds, smells, tastes, touches and ideas are impermanent, therefore unpleasant and so without an abiding self. If someone thinks that this data is permanent, pleasant and mine, he is deviating from the truth. The highest resolution in truth is not to deviate from this truth.

3. Thoughts that do not deviate from the truth are the truth. It is extinction. ‘ta.m sacca.m ya.m amosadhamma.m nibbaana.m’This is to come to the view that all data from the six doors of mental contact in the form of sights, sounds, smells, tastes, touches and ideas are impermanent, therefore they are unpleasant and so there is no abiding self. This is the truth and it is extinction.

(4.11) 141. Saccavibhangasuttam Classification of the Truth.

I heard thus.

At one time the Blessed One was lived in the deer sanctuary in Isispatana, in Benares and addressed the bhikkhus from there. ‘O! Bhikkhus.’ Those bhikkhus replied ‘Yes venerable sir.’ The Blessed One said ‘Bhikkhus, the Thus Gone One worthy, rightfully enlightened set rolling the Teaching not to be interrupted by a recluse, a brahmin, a god, Maara, Brahmaa or anyone in the world, announcing, detailing establishing and explaining the four noble truths.

What are the four? They are the announcing, detailing, establishing and explaining, the noble truth of unpleasantness, its arising, its cessation and the path and method leading to its cessation. Bhikkhus, associate Saariputta and Moggallaana. They are wise and helpful to those leading the holy life.

Saariputta is like the mother who gives birth and Moggallaana is like the father. Saariputta trains until the fruition of the entry into the stream of the Teaching and Moggallaana until the highest aim is attained. Bhikkhus, Saariputta can announce, detail, establish and explain the four noble truths.

Saying this the Blessed One got up from his seat and entered his dwelling.

Then venerable Saariputta soon after the Blessed had left, addressed the bhikkhus. ‘Bhikkhus, the Thus Gone One worthy, rightfully enlightened set rolling the Teaching not to be interrupted by a recluse, a brahmin, a god, Maara, Brahmaa or anyone in the world, announcing, detailing establishing and explaining the four noble truths.

Friends, what is the noble truth of unpleasantness? Birth is unpleasant. So too are decay, death, grief, lament, unpleasantness, displeasure and distress. Unfulfilled desires are also unpleasant. In short the five holding masses are unpleasant.

Friends, what is birth? The conscious birth in the womb of that and other group of beings, appearing of the masses and the gain of the mental faculties is birth.

Friends, what is decay? The breaking up of the body, grayness of hair, wrinkling of the skin, the decrease of the life span and maturing of the mental faculties in this and other group of beings is decay.

Friends, what is death? The disappearing, falling away, breaking up, apparent death, end of the life span, the falling apart of the masses and laying down the body of this and other group of beings is called death.

Friends, what is grief? Faced with one or the other kind of disaster, the grievous thoughts stricken by grief and the resulting internal and severe grief is called grief.

Friends, what is lament? Faced with one or the other kind of disaster, the grievous laments stricken by grief and the resulting loud and soft laments are called lamenting.

Friends, what is unpleasantness? Unpleasant, disagreeable feeling born of unpleasant disagreeable bodily contact*1) is called unpleasantness.

Friends, what is displeasure? Unpleasant, disagreeable feeling born of unpleasant disagreeable mental contact*2) is called displeasure.

Friends, what is a disturbed condition? Faced with one or the other kind of disaster, the arising unpleasant thoughts cause a disturbed condition that is troublesome and disturbing. This is called a disturbing condition.

Friends, what are unfulfilled desires that are unpleasant? Beings have such desires about birth. May birth not be to me. In this way non-birth does not come. It is not obtainable by desiring. This is an unfulfilled desire, which is unpleasant. Beings have such desires about decay. May decay not be to me. In this way non-decay does not come. It is not obtainable by desiring. This is an unfulfilled desire, which is unpleasant. Beings have such desires about ailing. May ailments not come to me. In this way non-ailing does not come. It is not obtainable by desiring. This is an unfulfilled desire that is unpleasant. Beings have such desires about death. May death not be to me. In this way deathlessness does not come. It is not obtainable by desiring. This is an unfulfilled desire, which is unpleasant. Beings have such desires about grief, lament, unpleasantness, displeasure and disturbed conditions. May grief, lament, unpleasantness, displeasure and disturbed conditions not come to me. In this way non-grief, non-lament, pleasantness, pleasure and the undisturbed condition do not come. They are not obtainable by desiring. These are unfulfilled desires, which are unpleasant.

.Friends, how are the five holding masses in short unpleasant? In short the five holding masses of matter, feelings, perceptions, determinations and consciousness are unpleasant*3).

Friends, this is the noble truth of unpleasantness.

Friends, what is the noble truth, of the arising of unpleasantness? The interest and greed to be again and again, rejoicing in sensuality, in desires ‘to be’ and desires ‘not to be’. To this is called the noble truth of the arising of unpleasantness.

Friends, what is the noble truth, of the cessation of unpleasantness? Non-greed without anything left behind, the cessation, giving up the settlements of that same greed, is called the noble truth of the cessation of unpleasantness.

Friends, what is the noble truth, of the path and method for the cessation of unpleasantness? This same noble Eight-fold path, such as right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration is called the noble truth, of the path and method for the cessation of unpleasantness.

Friends, what is right view? Recognizing unpleasantness, its arising, its cessation and the path and method leading to the cessation of unpleasantness is called right view.

Friends, what are right thoughts? Thoughts, of giving up sensuality, turning away from anger and turning away from hurting are called right thoughts.

Friends, what is right speech? Abstaining from lies, slandering, rough speech and frivolous speech is called right speech.

Friends, what is right action? Abstaining from, destroying living things, taking the not given and misbehaving in sexual needs is called right action.

Friends, what is right livelihood? Here the noble disciple refrains from wrong livelihood and leads a livelihood that is right. This is called right livelihood.

Friends, what is right effort? Here, the bhikkhu arouses interest, puts forth effort and makes the mind spring forward. For the non arising of non-arisen evil thoughts of demerit, for the dispelling of arisen evil thoughts of demerit, for the arousing of non arisen thoughts of merit and for the non deluded establishment, development and completion of arisen thoughts of merit. This is called right effort.

. Friends, what is right mindfulness? Here the bhikkhu is zealously mindful and aware to dispel covetousness and displeasure in the world, reflecting, the body in the body, the feeling in feelings, the mental state in the mind and the thought in thoughts. This is called right mindfulness.

Friends, what is right concentration? Here the bhikkhu forsaking sensuality and evil thoughts, with thoughts, discursive thoughts and joy and pleasantness born of seclusion abides in the first jhaana. Overcoming thoughts and discursive thoughts, the mind internally appeased and concentrated in one point, and with joy and pleasantness born of concentration abides in the second jhaana.. Again the bhikkhu abides mindful and aware with equanimity to joy and detachment, with the body experiencing pleasantness too*4) and abides in the third jhaana. To this the noble ones say abiding in pleasantness mindful of equanimity. Again the bhikkhu dispelling pleasantness and unpleasantness and earlier having dispelled pleasure and displeasure and with mindfulness purified with equanimity abides in the fourth jhaana. To this is called right mindfulness.

Friends, this is the noble truth of the path and method for the cessation of unpleasantness.

Bhikkhus, the Thus Gone One worthy, rightfully enlightened set rolling the Teaching not to be interrupted by a recluse, a brahmin, a god, Maara, Brahmaa or anyone in the world, announcing, detailing establishing and explaining the four noble truths.

Venerable Saariputta said thus and those bhikkhus delighted in the words of the Blessed One.

Notes. 1. Unpleasant, disagreeable feeling born of unpleasant disagreeable bodily contact is called unpleasantness.’ya.m kho, aavuso, kaayika.m dukkha.m kaayika.m asaata.m kaayasamphassaja.m dukkha.m asaata.m vedaniiya.m –ida.m vuccati aavuso dukkha.m’ The body consists of six doors of mental contact pervading the six spheres of contact in the form of sights, sounds, smells, tastes, touches and ideas. A person collects data from the world through these contacts. Some contacts are unpleasant and disagreeable and they give birth to unpleasant and disagreeable feelings. This is unpleasantness.

2. Unpleasant disagreeable feeling born of unpleasant disagreeable mental contact is called displeasure. ’ya.m kho aavuso cetasika.m asaata.m manosamphassaja.m dukkha.m asaata.m vedaniiya.m –ida.m vuccati aavuso domanassa.m’The mental unpleasant, disagreeable feeling is displeasure. As soon as the bodily pleasant agreeable feeling fades, there pervades the mental unpleasant, disagreeable feeling.

3. In short the five holding masses of matter, feelings, perceptions, determinations and consciousness are unpleasant. ‘seyyathiida.m ruupuupaadaanakkhando vedanuupaadaanakkhando sa~n~nuupaadaanakkhanado sankhaaruupaadaanakkhando vi~n~naanuupaadanakkhando;-ime vuccanti aavuso sa.mkhittena pa~ncupaadaanakkhanaa dukkhaa.’ These are called masses as there is a lot of matter, a lot of feelings, a lot of perceptions, a lot of determinations and a lot of consciousness. If someone probes into them meditating with keen interest, he finds that to hold them with the mind is unpleasant.

4. With the body experiencing pleasantness too. ’sukha.m ca kaayena patisa.mvedeti’ Here the third jhaana is described and it is said that pleasantness is experienced with the body too. As the body is also the six doors of mental contact, pleasantness is enjoyed by not being disturbed by any of the contacts that come from these six spheres of mental contact. Is a pleasant experience enjoyed by the worthy ones ‘arahantaa’

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(4.12) 142 Dakkhi.naavibha.ngasutta.m Classification of Offerings

I heard thus.

At one time the Blessed One lived with the Sakyas in Nigrodha’s monastery in Kapilavatthu. Then Mahapajaapati Gotamii taking a set of new clothes approached the Blessed One, worshipped, sat on a side and said. ‘Venerable sir to make this set of clothes for the Blessed One I spun and wove the cloth. May the Blessed One accept this set of clothes from me, out of compassion.’ The Blessed One said. ’Gotamii, offer it to the Community. When offered to the Community, it will be offered to me as well.’ For the second time Mahapajaapati Gotamii said ‘Venerable sir to make this set of clothes for the Blessed One, I spun and wove the cloth. May the Blessed One accept this set of clothes from me, out of compassion.’ For the second time the Blessed One said. ’Gotamii, offer it to the Community. When offered to the Community, it will be offered to me as well.’ For the third time Mahapajaapati Gotamii said ‘Venerable sir to make this set of clothes for the Blessed One I spun and wove the cloth. May the Blessed One accept this set of clothes from me, out of compassion.’ For the third time the Blessed One said. ’Gotamii, offer it to the Community. When offered to the Community, it will be offered to me as well.’

Hearing this venerable Aananda said to the Blessed One.’Venerable sir, accept the set of new clothes from Mahapajaapatii Gotami. She was of much help to you, as stepmother, supporter, the one who fed milk, when the Blessed One’s mother died. The Blessed One too was of great help to Mahapajaapati Gotamii Come to the Blessed One she took refuge in the Enlightenment, in the Teaching and the Community. Come to the Blessed One she abstained from, taking the life of living things, taking what is not given, misbehaving sexually, telling lies and taking intoxicating drinks. Come to the Blessed One Mahapajaapati Gotami got established in unwavering faith in Enlightenment, in the Teaching and the Community. Come to the Blessed One Mahajaapati Gotamii dispelled doubts about the truth of unpleasantness, its arising, its cessation and the path and method leading to its cessation. Thus the Blessed One was of great help to Mahapajaapati Gotami’

‘That is so. Aananda, if a person come to another person, took refuge in the Enlightenment, the Teaching and the Community. I say the gratitude he has to return to that second person, is not repaid by joining hands in veneration, getting up and offering a seat on arrival, exchanging pleasant conversation and offering robes, morsel food, dwellings and requisites when ill. Aananda, if a person come to another person, abstained, from taking the life of living things, taking what is not given, misbehaving sexually, telling lies and taking intoxicating drinks. I say the gratitude he has to return to that second person, is not repaid by joining hands in veneration, getting up and offering a seat on arrival, exchanging pleasant conversation and offering robes, morsel food, dwellings and requisites when ill. Aananda, if a person come to another person, is established in unwavering faith in the Enlightenment, the Teaching and the Community. I say the gratitude he has to return to that second person, is not repaid by joining hands in veneration, getting up and offering a seat on arrival, exchanging pleasant conversation and offering robes, morsel food, dwellings and requisites when ill. Aananda, if a person meeting another person, became virtuous. I say the gratitude he has to return to that second person, is not repaid by joining hands in veneration, getting up and offering a seat on arrival, exchanging pleasant conversation and offering robes, morsel food, dwellings and requisites when ill. Aananda, if a person, met another person and dispelled his doubts about the Enlightenment, the Teaching and the Community. I say the gratitude he has to return to that second person, is not repaid by joining hands in veneration, getting up and offering a seat on arrival, exchanging pleasant conversation and offering robes, morsel food, dwellings and requisites when ill.

Aananda, there are fourteen personal offerings that could be made. An offering made to the Thus Gone One, worthy and rightfully enlightened is the first personal offering. An offering made to the silent Enlightened One, is the second personal offering. An offering made to a worthy disciple,*1) is the third personal offering. An offering made to a person fallen to the method of realizing worthiness, *2) is the fourth personal offering. An offering made to a non-returner,*3) is the fifth personal offering. An offering made to a person fallen to the method of realizing the state of non-returning is the sixth personal offering. An offering made to one, returning once,*4) is the seventh personal offering. An offering made to a person fallen to the method of realizing the state of returning once is the eighth personal offering. An offering made to one who has entered the stream of the Teaching is the ninth personal offering. An offering made to a person fallen to the method of realizing the state of entry into the stream of the Teaching is the tenth personal offering. An offering made to one, not greedy and turned away from sensuality is the eleventh personal offering. An offering made to an ordinary virtuous person is the twelfth personal offering. An offering made to an ordinary not virtuous person is the thirteenth personal offering. An offering made to an animal is the fourteenth personal offering. .

Aananda, of an offering made to an animal the results expected are by hundreds. Of an offering made to an ordinary not virtuous person the results expected are by thousands. Of an offering made to an ordinary virtuous person the results expected are by hundred -thousands Of an offering made to a not greedy one, turned away from sensuality the results expected are by hundred thousand millions. Of an offering made to a person fallen to the method of realizing the state of entry into the stream of the Teaching, the results expected are innumerable and unlimited. What would be the results for offering a gift to a stream entrant of the Teaching? Or one fallen to the method of realizing the state of not returning? Or one who would not return? Or one fallen to the method of realizing worthiness? Or a worthy disciple of the Thus Gone One? Or the silent enlightened One? Or the worthy, rightfully enlightened Thus Gone One?

. Aananda, these seven are the offerings made to the Community. An offering to both bhikkhus and bhikkhunis headed by the Blessed One. This is the first offering made to the Community. After the demise of the Blessed One, an offering made to both bhikkhus and bhikkhunis. This is the second offering made to the Community. An offering made to the bhikkhus. This is the third offering to the Community. An offering made to the bhikkhunis. This is the fourth offering to the Community. An offering made indicating the number of bhikkhus and bhikkhunis. This is the fifth offering to the Community. An offering made indicating the number of bhikkhus. This is the sixth offering to the Community. An offering made indicating the number of bhikkhunis. This is the seventh offering to the Community.

Aananda, in the future there will be the last bhikkhus in the lineage, not virtuous with evil things, wearing yellow strings round their necks. I say, even the results of an offering made to them on account of the Community is innumerable and limitless. I would not tell you, how an offering made to the Community is more fruitful than a personal offering.

Aananda, there are four kinds of purity in an offering. An offering is pure, on the side of the donor, not the receiver. An offering is pure, on the side of the receiver, not the donor. An offering is neither pure on the side of the donor, nor the receiver. An offering is pure, on the side of the donor, as well as the receiver.

Aananda, how is the offering pure, on the side of the donor and not the receiver? Here the donor is virtuous with good thoughts, the receiver is not virtuous with evil thoughts. Thus the offering is pure, on the side of the donor and not the receiver.

Aananda, how is the offering pure, on the side of the receiver and not the donor? Here the receiver is virtuous with good thoughts, the donor is not virtuous with evil thoughts. Thus the offering is pure, on the side of the receiver and not the donor.

Aananda, how is the offering neither pure on the side of the donor nor the receiver? Here the donor is not virtuous with evil thoughts and the receiver is not virtuous with evil thoughts. Thus the offering is neither pure, on the side of the donor nor the receiver

Aananda, how is the offering pure on the side of the donor as well as the receiver? Here the donor is virtuous with good thoughts and the receiver is virtuous with good thoughts. Thus the offering is pure, on the side of the donor as well as the receiver.’

The Blessed One said. ‘These are the four kinds of purity and further said

A virtuous donor offers to one without virtues, things obtained righteously, with a pleasant mind,

Believing the results of actions. That offering is purified on the side of the donor.

A not virtuous donor offers to the virtuous, things not obtained righteously, with an unpleasant mind,

Disbelieving the results of actions. That offering is purified on the side of the receiver

A not virtuous donor offers to the not virtuous, things not obtained righteously, with an unpleasant mind,

Disbelieving the results of actions. That offering is not purified on either side.

A virtuous donor offers to the virtuous, things obtained righteously, with a pleasant mind,

Believing the results of actions. I say, that offering brings great results

One not greedy offers to those not greedy, things obtained righteously, with a pleasant mind,

Believing the results of actions. I say, that is the highest material offering ‘

Notes. 1. An offering made to a worthy disciple of the Thus Gone One. ’Tathaagatasaavake arahante daana.m deti’ A worthy disciple of the Thus Gone One has attained the noble state ‘arahatta’ which he aims to attain

2. A person fallen to the method of realizing worthiness.’Arahattaphalasacchikiriyaaya pa.tipanne.’ Before attaining worthiness the bhikkhu has to make much effort to attain worthiness.

3. An offering made to a non-returner. ‘Anaagaamissa daana.m deti.’ A non-returner would not be born in the sensual world, to enjoy the five strands of sensual pleasures.

4. An offering made to one returning once. ‘Sakadaagaamissa daana.m deti.’ A certain one is born in this world only once, to fulfil a certain aspiration.

(5.1) 143. Anaathapi.n.dikovaadasutta.m Advise to Anaathapindika

I heard thus.

At one time the Blessed One lived in Anathapindika’s monastery in Jeta’s grove in Savatthi. The householder Anathapindika was seriously ill and suffering badly at that time. He addressed a certain man and said. ‘Good man approach the Blessed One, worship the Blessed One for my sake with your head at his feet, and tell. “Venerable sir, the householder Anathapindika is seriously ill. Also approach venerable Sariputta worship venerable Sariputta for my sake with your head at his feet and tell. Venerable sir, the householder Anathapindika is seriously ill, it is good if venerable Sariputta would approach the householder Anathapindika’s house out of compassion.”

That man agreeing, approached the Blessed One, worshipped the Blessed One, sat on a side and said. “Venerable sir, the householder Anathapindika is seriously ill and he worships the Blessed One with his head at the feet of the Blessed One. Then he approached venerable Saariputta, worshipped him, sat on a side and said. “Venerable sir, the householder Anathapindika is seriously ill, he worships venerable Saaariputta with his head at the feet of venerable Sariputta and also says, it is good if venerable Sariputta would approach the householder Anathapindika’s house out of compassion.”

Venerable Sariputta accepted the message silently, put on his robes and taking bowl and robes, and accompanied by venerable Ananda as the second recluse, approached the house of Anathapindika. Sitting on the prepared seats venerable Sariputta said. ‘Householder, how are you feeling? Would you survive? Are the unpleasant feelings decreasing or increasing? Do the feelings show the increasing end or the decreasing end?

Good sir, Sariputta, I do not feel well, will not survive. My unpleasant feelings are severe and increasing, not decreasing. The unpleasant feelings are increasing until the end. Good sir, Sariputta, my top hurts a lot. I feel as though a strong man was giving me a headdress with a strong cloth. I do not feel well and will not survive. My unpleasant feelings are severe and increasing, not decreasing. The unpleasant feelings are increasing until the end. Good sir, Sariputta, my belly hurts a lot as though a lot of air was turning about in my belly. I feel as though a clever butcher or his apprentice was carving my belly with a sharp butcher’s knife I do not feel well and will not survive. My unpleasant feelings are severe and increasing, not decreasing. The unpleasant feelings are increasing until the end. Good sir, Sariputta, there is a lot burning in my body. I feel as though two strong men taking me by my hands and feet are pulling me to a pit of burning embers and are scorching and burning me. I do not feel well and will not survive. My unpleasant feelings are severe and increasing, not decreasing. The unpleasant feelings are increasing until the end.

Householder, if that is so, you should train thus. I will not cling to the eye, will not be settled in eye consciousness. I will not cling to the ear, will not be settled in ear consciousness. I will not cling to the nose, will not be settled in nose consciousness. I will not cling to the tongue, will not be settled in tongue consciousness. I will not cling to the body, will not be settled in body consciousness. I will not cling to the mind, will not be settled in mind consciousness.

Therefore householder, you should train thus. I will not cling to forms, and be settled in forms. I will not cling to sounds, and be settled in sounds. I will not cling to scents, and be settled in scents. I will not cling to tastes, and be settled in tastes. I will not cling to touches, and be settled in touches. I will not cling to ideas, and be settled in ideas.

Therefore householder, you should train thus I will not cling to eye-consciousness, following thoughts clinging to eye-consciousness. I will not cling to ear-consciousness, following thoughts clinging to ear-consciousness. I will not cling to nose-consciousness, following thoughts clinging to nose-consciousness.

I will not cling to taste-consciousness, following thoughts clinging to taste-consciousness. I will not cling to body-consciousness, following thoughts clinging to body-consciousness. I will not cling to mind-consciousness, following thoughts clinging to mind-consciousness.

Therefore householder, you should train thus, I will not cling to eye contact and follow thoughts settled in eye contact. I will not cling to ear contact and follow thoughts settled in ear contact. I will not cling to nose contact and follow thoughts settled in nose contact I will not cling to taste contact and follow thoughts settled in taste contact. I will not cling to body contact and follow thoughts settled in body contact. I will not cling to mind contact and follow thoughts settled in mind contact.

Therefore householder, you should train thus, I will not cling to feelings born of eye contact, and follow thoughts settling in eye contact. I will not cling to feelings born of ear contact, and follow thoughts settling in ear contact. I will not cling to feelings born of nose contact, and follow thoughts settling in nose contact I will not cling to feelings born of taste contact, and follow thoughts settling in taste contact. I will not cling to feelings born of body contact, and follow thoughts settling in body contact. I will not cling to feelings born of mind contact, and follow thoughts settling in mind contact

Therefore householder, you should train thus, I will not cling to the earth element, and be settled in it. I will not cling to the water element, and be settled in it. I will not cling to the fire element, and be settled in it. I will not cling to the air element, and be settled in it. I will not cling to the space element, and be settled in it. I will not cling to the consciousness element, and be settled in it.

Therefore householder, you should train thus, I will not cling to matter, and follow thoughts settled in matter. I will not cling to feelings, and follow thoughts settled in feelings. I will not cling to perceptions and follow thoughts settled in feelings.. I will not cling to determinations, and follow thoughts settled in determinations.. I will not cling to consciousness, and follow thoughts settled in consciousness. .

Therefore householder, you should train thus, I will not cling to the sphere of space or entertain thoughts of the sphere of space. I will not cling to the sphere of consciousness or entertain thoughts of the sphere of consciousness. I will not cling to the sphere of nothingness or entertain thoughts of the sphere of nothingness. I will not cling to the sphere of neither perception nor non-perception or entertain thoughts of that sphere.

Therefore householder, you should train thus, I will not cling to this world, or entertain thoughts of this world. I will not cling to the other world, or entertain thoughts of the other world.

Therefore householder, you should train, I will not cling to anything seen, heard, known through the scents or pursued discursively thinking.

Hearing this the householder Anathapindika cried loudly and tears streamed down. Then venerable Ananda asked ‘Householder, do you stick fast or sink?’*1)

‘Good sir Ananda, not that I stick fast or sink. Yet, I have associated the Teacher and bhikkhus who develop the mind, but have not heard such a discourse before this.’

Then venerable Sariputta said. ‘Householder, a discourse like this is not given to a lay person wearing white clothes.’

‘Good sir, Sariputta, discourses like this should be given to lay persons wearing white clothes. There are clansmen, with few defiling things who deteriorate owing not hearing this sort of discourse. Hearing these they would know the Teaching.’

Then, venerable Sariputta and venerable Ananda having advised the householder Anathapindika got up from their seats and went away. Soon after they had gone the householder Anathapindika died and was born with the happy ones.*2) Then Anathapindika, the son of gods, when the night was waning, illuminating Jeta’s grove completely with a resplendent light, approached the Blessed One, worshipped and stood on a side and said to the Blessed One.

‘This pleasant Jeta’s grove the home of sages in the Community

Adorned by the king of the Teaching arouses delight in me.

Beings that have death are purified by actions, knowledge

And a righteous, virtuous livelihood, but not by clan or wealth.

Therefore a wise one, seeing his own good,

Discriminating the Teaching, purifies himself

Of the bhikkhus, crossed over, the ones like Sariputta,

In wisdom, virtues and appeasement are the foremost.’

Saying this, Anathapindika, the son of the gods waited for the Blessed One’s approval. Knowing the Teacher approves my words, worshipped the Blessed One and went round him with his right towards the Teacher and disappeared from there. Next day the Blessed One, addressed the bhikkhus. ‘Bhikkhus, a certain son of the gods when the night was waning, illuminating Jeta’s grove completely with a resplendent light, approached me worshipped and stood on a side and said.

‘This pleasant Jeta’s grove the home of sages in the Community

Adorned by the king of the Teaching arouses delight in me.

Beings that have death are purified by actions, knowledge

And a righteous, virtuous livelihood, but not by clan or wealth.

Therefore a wise one, seeing his own good,

Discriminating the Teaching, purifies himself

Of the bhikkhus, crossed over, the ones like Sariputta,

In wisdom, virtues and appeasement are the foremost.’

Saying this, that son of the gods waited for my approval. Knowing that I approved his words, worshipped and went round me with his right towards me and disappeared from there.

Hearing this venerable Ananda said. ‘Venerable sir, is that Anathapindika, the son of the gods? The householder, Anathapindika was made happy by venerable Sariputta.’

‘Good! Ananda, you are right. You have attained that much, which could be attained through reasoning.

He is no other, but Anathapindika the son of the gods’.

The Blessed One said thus and venerable Ananda delighted in the words of the Blessed One.

Notes. 1. Householder, do you stick fast or sink.’oliiyasi kho tva.m, gahapati, sa.msiidasi kho tva.m gahapati’ To stick fast is to crave for this world and to sink is to give up hopes. If either of these happened it is loss for the householder. Neither of them happened.

2. The happy ones.’tusita.m kaaya.m’ This is a group of gods who are always happy.

(5. 2) 144. Channovaadasutta.m –Advice to Venerable Channa.

I heard thus.

At one time the Blessed One lived in the squirrels’ sanctuary in the bamboo grove in Rajagaha. At that time, venerable Sariputta, venerable Mahacunda and venerable Channa lived on the Gijjha peak. At that time venerable Channa was seriously ill. Venerable Sariputta getting up from his seclusion in the evening approached venerable Mahacunda and said. ‘Friend, Chunda, let’s approach venerable Channa to inquire about his health.’ Venerable Mahacunda accepting venerable Sariputta’s suggestion, both approached venerable Channa. After exchanging friendly greetings with venerable Channa they sat on a side and venerable Sariputta said. ‘ Friend, Channa, how are you feeling? Would you survive? Are the unpleasant feelings decreasing or increasing? Do the feelings show the increasing end or the decreasing end?’

‘Friend, Sariputta, I do not feel well, will not survive. My unpleasant feelings are severe and increasing, not decreasing. The unpleasant feelings are increasing until the end. Friend, Sariputta, my top hurts a lot. I feel as though a strong man was giving me a headdress with a strong headband. I do not feel well and will not survive. My unpleasant feelings are severe and increasing, not decreasing. The unpleasant feelings are increasing until the end. Friend, Sariputta, my belly hurts a lot as though a lot of air was turning about in my belly. I feel as though a clever butcher or his apprentice was carving my belly with a sharp butcher’s knife I do not feel well and will not survive. My unpleasant feelings are severe and increasing, not decreasing. The unpleasant feelings are increasing until the end. Friend, Sariputta, there is a lot of burning in my body. I feel as though two strong men taking me by my hands and feet are pulling me to a pit of burning embers and are scorching and burning me. I do not feel well and will not survive. My unpleasant feelings are severe and increasing, not decreasing. The unpleasant feelings are increasing until the end. Friend, Sariputta, I will take a weapon to end life.’

‘Friend, Channa, do not take a weapon, do survive. We desire that you survive. If venerable Channa does not get suitable nourishment, I will find them for venerable Channa. If venerable Channa does not get suitable medical requisites, I will find them for venerable Channa.. If venerable Channa does not have a suitable attendant, I will attend to venerable Channa. Friend, Channa, do not take a weapon, do survive. We desire that you survive.

‘Friend, Sariputta, it is not that I’m in want of suitable nourishment, or suitable medical requisites, or a suitable attendant, yet my duties by the Teacher are done long ago, with pleasure and not with displeasure.

Friend, Sariputta, for a disciple who has done his duties by the Teacher pleasantly, there is nothing wrong if he takes a weapon to end life, remember it as that.’

‘Friend Channa, I will ask a certain question if venerable Channa would volunteer to explain.’

‘Friend, Sariputta, ask, I will explain.’

‘Friend, Channa, is your reflection, eye, eye-consciousness, and things cognizable by eye consciousness, are me, I’m in them, they are self? Is your reflection, ear, ear-consciousness, and things cognizable by ear -consciousness, are me, I’m in them and they are self? Is your reflection, nose, nose-consciousness, and things cognizable by nose-consciousness, are me, I’m in them, they are self? Is your reflection, tongue, tongue-consciousness, and things cognizable by tongue-consciousness, are me, I’m in them, they are self? Is your reflection, body, body-consciousness, and things cognizable by body-consciousness, are me, I’m in them, they are self? Is your reflection, mind, mind-consciousness, and things cognizable by mind-consciousness, are me, I’m in them, they are self?

‘Friend, Sariputta, eye, eye-consciousness, and things cognizable by eye consciousness, are not me, I’m not in them, they are not self. Friend, Sariputta, ear, ear-consciousness, and things cognizable by ear -consciousness, are not me, I’m not in them, they are not self. Friend, Sariputta, nose, nose-consciousness, and things cognizable by nose-consciousness, are not me, I’m not in them, they are not self. Friend, Sariputta, tongue, tongue-consciousness, and things cognizable by tongue-consciousness, are not me, I’m not in them, they are not self. Friend, Sariputta, body, body-consciousness, and things cognizable by body-consciousness, are not me, I’m not in them, they are not self Friend, Sariputta, mind, mind-consciousness, and things cognizable by mind-consciousness, are not me, I’m not in them, they are not self.’

‘Friend, Channa, seeing what in the eye, eye-consciousness and things cognizable by eye-consciousness do you realize, eye, eye-consciousness and things cognizable by eye consciousness are not me, I’m not in them and they are not self? ‘Friend, Channa, seeing what in the ear, ear-consciousness and things cognizable by ear-consciousness do you realize, ear, ear-consciousness and things cognizable by ear consciousness are not me, I’m not in them and they are not self? ‘Friend, Channa, seeing what in the nose nose-consciousness and things cognizable by nose-consciousness do you realize, nose, nose-consciousness and things cognizable by nose consciousness are not me, I’m not in them and they are not self? ‘Friend, Channa, seeing what in taste, taste-consciousness and things cognizable by taste-consciousness do you realize, taste, taste-consciousness and things cognizable by taste-consciousness are not me, I’m not in them and they are not self? ‘Friend, Channa, seeing what in the body, body-consciousness and things cognizable by body-consciousness do you realize, body, body-consciousness and things cognizable by body-consciousness are not me, I’m not in them and they are not self? ‘Friend, Channa, seeing what in the mind, mind-consciousness and things cognizable by mind-consciousness do you realize, mind, mind-consciousness and things cognizable by mind-consciousness are not me, I’m not in them and they are not self?

‘Friend, Sariputta seeing the cessation of the eye, eye-consciousness and things cognizable by eye-consciousness I realized, eye, eye-consciousness and things cognizable by eye consciousness are not me, I’m not in them and they are not self. Friend, Sariputta, seeing the cessation of ear, ear-consciousness and things cognizable by ear-consciousness I realized, ear, ear-consciousness and things cognizable by ear consciousness are not me, I’m not in them and they are not self. Friend, Sariputta seeing cessation of the nose, nose-consciousness and things cognizable by nose-consciousness, I realized, nose, nose-consciousness and things cognizable by nose consciousness are not me, I’m not in them and they are not self. Friend, Sariputta, seeing the cessation of taste, taste-consciousness and things cognizable by taste-consciousness I realized, taste, taste-consciousness and things cognizable by taste-consciousness are not me, I’m not in them and they are not self. Friend, Sariputta, seeing the cessation of the body, body-consciousness and things cognizable by body-consciousness I realized, body, body-consciousness and things cognizable by body-consciousness are not me, I’m not in them and they are not self. Friend, Sariputta, seeing the cessation of the mind, mind-consciousness and things cognizable by mind-consciousness I realized, mind, mind-consciousness and things cognizable by mind-consciousness are not me, I’m not in them and they are not self’

Then venerable Mahacunda said to venerable Channa. ‘Friend, Channa, constant attention should be given to this too in the dispensation of the Blessed One. To the settled there is change, to the not settled there is no change.*1) When there is no change, there is delight.*2) When there is delight, there is no inclination.*3) When there is no inclination, there is no coming and going.*4) When there is no coming and going, there is no disappearing and appearing*5)When there is no disappearing and appearing, there is no here or there, or in between.*6) That is the end of unpleasantness.

Venerable Sariputta and venerable Mahcunda having advised venerable Channa, in this manner got up from their seats and went away. Soon after they had gone venerable Channa took a weapon and put an end to his life. Then venerable Sariputta approached the Blessed One, worshipped, sat on a side and said.’Venerable sir, venerable Channa has put an end to his life, what are his movements after death?’

‘Sariputta, wasn’t the faultlessness of the bhikkhu Channa declared in your presence?’

‘Venerable sir, in Pabbajira, the village of the Vajjii’s, the families of venerable Channa’s friends, well -wishers and earlier relations live.’

‘Sariputta, there may be the families of venerable Channa’s friends, well-wishers and earlier relatives, I say, there is no fault to that extent. Sariputta, if someone gives up this body and seizes another, I say it is a fault. In the bhikkhu that fault is not apparent. Bhikkhu Channa took his life faultlessly.’

The Blessed One said thus and venerable Sariputta delighted in the words of the Blessed One.

Notes. 1.To the settled there is change, to the not settled there is no change. ‘nissitassa calita.m, anissitassa calita.m na’tthi’ When the bhikkhu develops his mind, there are various stages in which the mind makes settlements. When such a settlement is made, there is change, when no such settlement is made, there is no change.The Blessed One’s Teaching is that the bhikkhu should not be settled anywhere. It is the Teaching of the mind’s extinction.

2. When there is no change, there is delight.’calite asati passaddhi’ A change is a change in feelings, as a result of a contact at one or the other of the doors of mental contact. When there is no such change, there is delight. Delight is a special feature necessary for the development of the mind, so that it may not deviate from the correct path.

3.When there is delight there is no inclination.’passaddhiyaa sati, nati na hoti.’ Inclination is to be bent to this and that. The delighted one enjoys the path, and does not deviate from it. He becomes so sure of the path, that a teacher is not necessary for him any more.

4. When there is no inclination, there is no coming and going. ‘natiyaa asati aagatigati na hoti.’ The coming and going is a persistent feature of the mind. Always coming to its place of interest. The mind’s nature of persistently returning to a point is the factor, which paves someone’s rebirth in some place.

5. When there is no coming and going, there is no disappearing and appearing.’aagatigatiyaa asati cutuupapaato na hoti’ When the mind’s nature of coming and going is not evident, the disappearing and appearing does not happen.

6.When there is no disappearing and appearing, there is no here or there or in between.’cutuupapaate asati n’eva idha na hura.m na ubhaya.m antarena.’ When the mind does not disappear and appear, and when it is neither in between, it is the end of unpleasantness.

(5. 3} 145. Pu.n.novaadasutta.m- Advice to Venerable Punna

I heard thus.

At one time the Blessed One was living in Anathapindika’s monastery, in Jeta’s grove in Savatthi. Then venerable Punna getting up from his seclusion in the evening, approached the Blessed One, worshipped sat on a side and said. ‘Venerable sir, it is good, if I’m advised in short, so that I could abide alone and secluded, zealous to dispel diligently.’ ‘Then Punna, listen, I will advice you.’ Venerable Punna agreed and the Blessed said.

‘Punna, there are pleasing, agreeable, forms cognizable by eye-consciousness, arousing fondness, attachment and sensual desires. The bhikkhu, delights, welcomes and clings to them, and interest arises. Punna, I say, the arising of interest is the arising of unpleasantness. There are pleasing agreeable sounds cognizable by ear-consciousness, scents cognizable by nose-consciousness, tastes cognizable by tongue consciousness, touches cognizable by body consciousness and ideas cognizable by mind consciousness, arousing fondness, attachment and sensual desires. The bhikkhu, delights, welcomes and clings to them, and interest arises. Punna, I say, the arising of interest is the arising of unpleasantness.

Punna, there are pleasing, agreeable, forms, cognizable by eye-consciousness, arousing fondness, attachment and sensual desires. The bhikkhu, does not delight welcome and cling to them, and the interest ceases. Punna, I say, the cessation of interest is the cessation of unpleasantness. There are pleasing, agreeable, sounds cognizable by ear-consciousness, scents cognizable by nose-consciousness, tastes cognizable by tongue consciousness, touches cognizable by body consciousness and ideas cognizable by mind consciousness, arousing fondness, attachment and sensual desires. The bhikkhu, does not delight, welcome and cling to them, and so the interest ceases. Punna, I say, the cessation of interest is the cessation of unpleasantness.

Punna, I have advised you in short. Now in which state will you abide?’

‘Venerable sir, now that I’m advised in short, I will abide in the Sunaparanta state.’

‘Punna, the people of Sunaparanta are rough, if they scold and abuse you, what will you do?’

‘Venerable sir, if the people of Sunaparanta scold and abuse me. It will occur to me, indeed the people of Sunaparanta are good, they do not hurt me with their hands.’

‘Punna, if the people of Sunaparanta hurt you with their hands, what will you do?’

‘Venerable sir, if the people of Sunaparanta hurt me with their hands, it will occur to me, indeed the people of Sunaparanta are good, they do not hurt me with clods.’

‘Punna, if the people of Sunaparanta hurt you with clods, what will you do?’

‘Venerable sir, if the people of Sunaparanta hurt me with clods, it will occur to me, indeed the people of Sunaparanta are good, they do not hurt me with a stick.’

‘Punna, if the people of Sunaparanta hurt you with a stick, what will you do?’

‘Venerable sir, if the people of Sunaparanta hurt me with a stick, it will occur to me, indeed the people of Sunaparanta are good, they do not hurt me with a weapon’

‘Punna, if the people of Sunaparanta hurt you with a weapon, what will you do?’

‘Venerable sir, if the people of Sunaparanta hurt me with a weapon, it will occur to me, indeed the people of Sunaparanta are good, they do not end my life with a sharp weapon’

‘Punna, if the people of Sunaparanta put an end to your life with a sharp weapon, what will you do?’

‘Venerable sir, if the people of Sunaparanta would put an end to my life, it will occur to me thus. There are disciples of the Blessed One, who loathing the body and life search for an assassin. Here I have got an assassin even without a search.”

‘Good! Punna, it is possible for you to abide in Sunaparanta endowed with that appeasement in the Teaching. You may do the fit now.’

Venerable Punna, delighting in the words of the Blessed One, got up from his seat, worshipped the Blessed One, and moving with his right side towards the Blessed One showed reverence. Putting his dwelling in order and taking bowl and robes, he left on a tour to Sunaparanta and arrived there in due order. Then he abode in that state. Venerable Punna, during that same rains, brought forth about five hundred male disciples and about five hundred female disciples and realized the three knowledges and venerable Punna attained final extinction.

Then many bhikkhus, approached the Blessed One, worshipped, sat on a side and said. ‘Venerable sir, the clansman who was advised by the Blessed One in short has passed away. What are his movements after death.?’

‘Bhikkhus, the clansman Punna is wise. He stood on his own in the Teaching.*1) He did not worry me about questions in the Teaching. He has attained final extinction.’

The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One.

Notes. 1. He stood on his own in the Teaching. ‘paccapaadii dhammaassanudhamma.m’ That means, when advising he was on his own in the Teaching and did not need a Teacher. This is a special feature of one who had entered the stream of the Teaching.’sotaapattiphalasaccikiriyaa’.

(5.4.) 146. Nandakovaadasutta.m- Advice from Venerable Nandaka

I heard thus.

At one time the Blessed One lived in the monastery offered by Anathapindika, in Jeta’s grove in Savatthi.

Then Mahapajaapati Gotami approached the Blessed One with about five hundred bhikkhunis. They worshipped the Blessed One and stood on a side, and Mahapajapati Gotami said to the Blessed One. ‘Venerable sir, advise the bhikkhunis, give them a talk on the Teaching.’

At that time the elder bhikkhus were advising the bhikkhunis in turns. Venerable Nandaka did not like to advise the bhikkhunis when his turn came. The Blessed One then addressed venerable Ananda. ‘Ananda. who will advise the bhikkhunis today?’ ‘Venerable sir, it is venerable Nandaka’s turn and he does not like to advise the bhikkhunis.’ The Blessed One then addressed venerable Nandaka. ‘Nandaka, advise the bhikkhunis. Holy man, give the bhikkhunis a talk on the Teaching.*1)’ Venerable Nandaka agreed and the next moring, putting on robes and taking bowl and robes went the alms round in Savatthi. After collecting alms and when the meal was over, approached the monastery of the royal women. The bhikkhunis seeing venerable Nandaka approach prepared a seat and administered water to wash the feet. Venerable Nandaka sat on the prepared seat and washed his feet. The bhikkhunis too worshipped venerable Nandaka and sat on a side. Then venerable Nandaka said to those bhikkhunis. ‘Sisters, there will be a session of asking questions and replying them. Those who know should say, I know and those who do not know should say I do not know. When there is doubt or consternation, it should be asked from me, venerable sir, what is the meaning of this.’

‘Even while hearing this announcement, of venerable Nandaka we are pleased and happy.’

‘Sisters, is the eye permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘That which is impermanent, is it unpleasant or pleasant?’

‘Unpleasant. Venerable sir.’

‘In that unpleasant, changing thing, is it suitable to reflect, it’s mine, I’m in it, it’s self?’

‘Venerable sir, it is not suitable.’

‘Sisters, is the ear permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘Sisters, is the nose permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘Sisters, is the tongue permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘Sisters, is the body permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘Sisters, is the mind permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘That which is impermanent, is it unpleasant or pleasant?’

‘Unpleasant. Venerable sir.’

‘In that unpleasant, changing thing, is it suitable to reflect, it’s mine, I’m in it, it’s self?’

‘Venerable sir, it is not suitable, because even before this, we have seen with right wisdom, as it really is that the six internal spheres are impermanent.

‘Good! Sisters, that is so. It is the noble disciple that sees this, as it really is with right wisdom

‘Sisters, are forms permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘That which is impermanent, is it unpleasant or pleasant?’

‘Unpleasant. Venerable sir.’

‘In that unpleasant, changing thing, is it suitable to reflect, it’s me, I’m in it, it’s self?’

‘Venerable sir, it is not suitable.’

‘Sisters, are sounds permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘Sisters, are scents permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘Sisters, are tastes permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘Sisters, are touches permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘Sisters, are thoughts permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘That which is impermanent, is it unpleasant or pleasant?’

‘Unpleasant. Venerable sir.’

‘In that unpleasant, changing thing, is it suitable to reflect, it’s me, I’m in it, it’s self?’

‘Venerable sir, it is not suitable, because even before this, we have seen with right wisdom, as it really is that the six external spheres are impermanent.

‘Good! Sisters, that is so. It is the noble disciple that sees it, as it really is with right wisdom.’

‘Sisters, is eye-consciousness permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘That which is impermanent, is it unpleasant or pleasant?’

‘Unpleasant. Venerable sir.’

‘In that unpleasant, changing thing, is it suitable to reflect, it’s me, I’m in it, it’s self?’

‘Venerable sir, it is not suitable.’

‘Sisters, is ear consciousness permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘Sisters, is nose consciousness permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘Sisters, is tongue consciousness permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘Sisters, is body consciousness permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘Sisters, is mind consciousness permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘That which is impermanent, is it unpleasant or pleasant?’

‘Unpleasant. Venerable sir.’

‘In that unpleasant, changing thing, is it suitable to reflect, it’s me, I’m in it, it’s self?’

‘Venerable sir, it is not suitable, because even before this, we have seen with right wisdom, as it really is that the six bodies of consciousness are impermanent.

‘Good! Sisters, that is so. It is the noble disciple that sees it, as it really is with right wisdom.’

‘Sisters, of a burning oil flame, the oil is impermanent, a changing thing. The wick is impermanent, a changing thing. The fire is impermanent, a changing thing. The flame is impermanent, a changing thing. Sisters, if someone were to say, of this burning oil flame, the oil is impermanent, a changing thing. The wick is impermanent, a changing thing. The fire is impermanent, a changing thing. As for the flame, it’s permanent, eternal a not changing thing. Is that said correctly?

‘Venerable sir, it is not well said, because, of this burning oil flame, the oil is impermanent, a changing thing. The wick is impermanent, a changing thing. The fire is impermanent, a changing thing. So also the flame, is impermanent, a changing thing.’

‘Sisters, in the same manner, if someone was to say; my six internal spheres are impermanent and whatever pleasant, unpleasant or neither unpleasant nor pleasant feelings experienced on account of the six internal spheres are permanent, eternal, not changing things. Is that said correctly?’

‘Venerable sir, it is not well said, because, on account of this and other reason, there arises this and other feeling and when that reason subsides, the respective feeling fades.’

‘Good! Sisters, that is so. It is the noble disciple that sees it, as it really is with right wisdom.’

‘Sisters, of a standing huge tree full of heartwood, the root is impermanent, a changing thing. The trunk is impermanent, a changing thing. The branches and foliage are impermanent, changing things. The shadow is impermanent, a changing thing. Sisters, if someone were to say, of this standing huge tree full of heartwood the root is impermanent, a changing thing. The trunk is impermanent, a changing thing. The branches and foliage are impermanent, changing things. As for its shadow, it’s permanent, eternal a not changing thing. Is that said correctly?’

‘Venerable sir, it is not well said, because, of this standing huge tree full of heartwood the root is impermanent, a changing thing. The trunk is impermanent, a changing thing. The branches and foliage are impermanent, changing things, so also its shadow is impermanent a changing thing.’

‘Sisters, in the same manner, if someone was to say; my six external spheres are impermanent and whatever pleasant, unpleasant or neither unpleasant nor pleasant feelings experienced on account of the six external spheres are permanent, eternal, not changing things. Sisters, is that said correctly?’

‘Venerable sir, it is not well said, because, on account of this and other reason there arises this and other feeling and when that reason subsides, the respective feeling fades.’

‘Good! Sisters, that is so. It is the noble disciple that sees it, as it really is with right wisdom.’

‘Sisters, a clever butcher or his apprentice would kill a cow with a sharp carving knife, and would chop it into small bits without hindering the internal flesh or the external skin. He would chop all the internal tissues, veins and ligaments, into small bits, as they stand and would put the cow together in the outer skin as it was and would say. This is the same cow complete in that same skin. Sisters, is that said correctly?’

‘Venerable sir, it is not so, because, that clever butcher or his apprentice would kill a cow with a sharp carving knife, and would chop it into small bits without hindering the internal flesh or the external skin. He would chop all the internal tissues, veins and ligaments, into small bits, as they stand and would put the cow together in the outer skin as it was and would say. This is the same cow complete in that same skin. Yet, that cow is unyoked from the skin.’

‘Sisters, this is a comparison to explain the meanings. This is its meaning. Internal flesh, is a synonym for the six internal spheres.*2) External skin, is a synonym for the six external spheres.*3) Internal tissues, veins and ligaments is a synonym for interest and greed. A sharp carving knife is a synonym for the noble one’s wisdom. With that noble wisdom the internal impurities, bonds and bindings are cut and chopped again and again.

Sisters, these seven are the enlightenment factors, developing and making much of them, the bhikkhu destroying desires*4) releases the mind, releases through wisdom,*5) here and now abides by himself knowing and realizing.*6) What are the seven? Here, sisters the bhikkhu develops the enlightenment factor mindfulness, settled in, seclusion, detachment and cessation maturing in surrender. Develops the enlightenment factor, examining the Teaching,*7) effort,*8) joy,*9) appeasement and equanimity settled in, seclusion, detachment and cessation maturing in surrender*10). Sisters, these are the seven enlightenment factors, developing and making much of which, the bhikkhu, destroying desires releases the mind, releases through wisdom and here and now abides knowing by himself and realizing.’

Venerable Nandaka advising the bhikkhunis in this manner said. ‘Sisters, go now, it’s late.’ And sent them away.

‘Those bhikkhunis, delighting, hearing the words of venerable Nandaka, got up from their seats, worshipped him, going away respectfully with their right sides towards venerable Nandaka approached the Blessed One, worshipped the Blessed One and kept standing. The Blessed One said. ‘Sisters, go now, it’s late.’ Those bhikkhunis worshipped the Blessed One and went away respectfully with their right sides towards the Blessed One. When the bhikkhunis had gone away the Blessed One addressed the bhikkhus. ’Bhikkhus, Many people seeing the moon on the fourteenth day of waxing, do not entertain doubts such as is the moon incomplete or not, but that it is incomplete. In the same manner, the bhikkhunis are delighted hearing the Teaching, but their aims are not fulfilled.

Then the Blessed One addressed venerable Nandaka. ‘Therefore, Nandaka, advise the bhikkhus, on that same topic again.’

Venerable Nandaka agreed, and at the end of that night, the next morning putting on robes and taking bowl and robes went the alms round in Savatthi. After collecting alms and when the meal was over, approached the monastery of the royal women. The bhikkhunis seeing venerable Nandaka approaching,, prepared a seat and administered water to wash the feet. Venerable Nandaka sat on the prepared seat and washed his feet. The bhikkhunis too worshipped venerable Nandaka and sat on a side. Then venerable Nandaka said to those bhikkhunis. ‘Sisters, there will be a session of asking questions and replying them. Those who know should say, I know and those who do not know should say I do not know. When there is doubt or consternation, I should be asked, venerable sir, what is the meaning of this.’

‘Even while hearing this announcement, of venerable Nandaka we are pleased and happy.’

‘Sisters, is the eye permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘That which is impermanent, is it unpleasant or pleasant?’

‘Unpleasant. Venerable sir.’

‘In that unpleasant, changing thing, is it suitable to reflect, it’s me, I’m in it, it’s self?’

‘Venerable sir, it is not suitable.’

‘Sisters, is the ear permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘Sisters, is the nose permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘Sisters, is the tongue permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘Sisters, is the body permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘Sisters, is the mind permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘That which is impermanent, is it unpleasant or pleasant?’

‘Unpleasant. Venerable sir.’

‘In that unpleasant, changing thing, is it suitable to reflect, it’s me, I’m in it, it’s self?’

‘Venerable sir, it is not suitable, because even before this, we have seen with right wisdom, as it really is that the six internal spheres are impermanent.

‘Good! Sisters, that is so. It is the noble disciple that sees it, as it really is with right wisdom

‘Sisters, are forms permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘That which is impermanent, is it unpleasant or pleasant?’

‘Unpleasant. Venerable sir.’

‘Of that unpleasant, changing thing, is it suitable to reflect, it’s me, I’m in it, it’s self?’

‘Venerable sir, it is not suitable.’

‘Sisters, are sounds permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘Sisters, are smells permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘Sisters, are tastes permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘Sisters, are touches permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘Sisters, are thoughts permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘That which is impermanent, is it unpleasant or pleasant?’

‘Unpleasant. Venerable sir.’

‘In that unpleasant, changing thing, is it suitable to reflect, it’s me, I’m in it, it’s self?’

‘Venerable sir, it is not suitable, because even before this, we have seen with right wisdom, as it really is that the six external spheres are impermanent.

‘Good! Sisters, that is so. It is the noble disciple that sees it, as it really is with right wisdom.’

‘Sisters, is eye-consciousness permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘That which is impermanent, is it unpleasant or pleasant?’

‘Unpleasant. Venerable sir.’

‘In that unpleasant, changing thing, is it suitable to reflect, it’s me, I’m in it, it’s self?’

‘Venerable sir, it is not suitable.’

‘Sisters, is ear consciousness permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘Sisters, is nose consciousness permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘Sisters, is tongue consciousness permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘Sisters, is body consciousness permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘Sisters, is mind consciousness permanent or impermanent?’

‘Impermanent. Venerable sir.’

‘That which is impermanent, is it unpleasant or pleasant?’

‘Unpleasant. Venerable sir.’

‘In that unpleasant, changing thing, is it suitable to reflect, it’s mine, I’m in it, it’s self?’

‘Venerable sir, it is not suitable, because even before this, we have seen with right wisdom, as it really is that the six bodies of consciousness are impermanent.

‘Good! Sisters, that is so. It is the noble disciple that sees it, as it really is with right wisdom.’

‘Sisters, of a burning oil flame, the oil is impermanent, a changing thing. The wick is impermanent, a changing thing. The fire is impermanent, a changing thing. The flame is impermanent, a changing thing. Sisters, if someone were to say, of this burning oil flame, the oil is impermanent, a changing thing. The wick is impermanent, a changing thing. The fire is impermanent, a changing thing. As for the flame, it’s permanent, eternal a not changing thing. Is that said correctly?

‘Venerable sir, it is not well said, because, of this burning oil flame, the oil is impermanent, a changing thing. The wick is impermanent, a changing thing. The fire is impermanent, a changing thing. So also the flame, is impermanent, a changing thing.’

‘Sisters, in the same manner, if someone was to say; my six internal spheres are impermanent and whatever pleasant, unpleasant or neither unpleasant nor pleasant feelings experienced on account of the six internal spheres are permanent, eternal, not changing things. Is that said correctly?’

‘Venerable sir, it is not well said, because, on account of this and other reason, there arises this and other feeling and when that reason subsides, the respective feeling fades.’

‘Good! Sisters, that is so. It is the noble disciple that sees it, as it really is with right wisdom.’

‘Sisters, of a standing huge tree full of heartwood, the root is impermanent, a changing thing. The trunk is impermanent, a changing thing. The branches and foliage are impermanent, changing things. The shadow is impermanent, a changing thing. Sisters, if someone were to say, of this standing huge tree full of heartwood the root is impermanent, a changing thing. The trunk is impermanent, a changing thing. The branches and foliage are impermanent, changing things. As for its shadow, it’s permanent, eternal a not changing thing. Is that said correctly?’

‘Venerable sir, it is not well said, because, of this standing huge tree full of heartwood the root is impermanent, a changing thing. The trunk is impermanent, a changing thing. The branches and foliage are impermanent, changing things, so also its shadow is impermanent a changing thing.’

‘Sisters, in the same manner, if someone was to say; my six external spheres are impermanent and whatever pleasant, unpleasant or neither unpleasant nor pleasant feelings experienced on account of the six external spheres are permanent, eternal, not changing things. Sisters, is that said correctly?’

‘Venerable sir, it is not well said, because, on account of this and other reason there arises this and other feeling and when that reason subsides, the respective feeling fades.’

‘Good! Sisters, that is so. It is the noble disciple that sees it, as it really is with right wisdom.’

‘Sisters, a clever butcher or his apprentice would kill a cow with a sharp carving knife, and would chop it into small bits without hindering the internal flesh or the external skin. He would chop all the internal tissues, veins and ligaments, into small bits, as they stand and would put the cow together in the outer skin as it was and would say. This is the same cow complete in that same skin. Sisters, is that said correctly?’

‘Venerable sir, it is not so, because, that clever butcher or his apprentice would kill a cow with a sharp carving knife, and would chop it into small bits without hindering the internal flesh or the external skin. He would chop all the internal tissues, veins and ligaments, into small bits, as they stand and would put the cow together in the outer skin as it was and would say. This is the same cow complete in that same skin. Yet, that cow is unyoked from the skin.’

‘Sisters, this is a comparison to explain the meanings. This is its meaning. Internal flesh, is a synonym for the six internal spheres.*2) External skin, is a synonym for the six external spheres.*3) Internal tissues, veins and ligaments is a synonym for interest and greed. A sharp carving knife is a synonym for the noble one’s wisdom. With that noble wisdom the internal impurities, bonds and bindings are cut and chopped again and again.

Sisters, these seven are the enlightenment factors, developing and making much of them, the bhikkhu destroying desires*4) releases the mind, releases through wisdom,*5) here and now abides by himself knowing and realizing.*6) What are the seven? Here, sisters the bhikkhu develops the enlightenment factor mindfulness, settled in, seclusion, detachment, cessation and maturing in surrender. Develops the enlightenment factor, examining the Teaching,*7) effort,*8) joy, *9) appeasement and the enlightenment factor equanimity settled in, seclusion, detachment, and cessation maturing in surrender. Sisters, these are the seven enlightenment factors, developing and making much of which, the bhikkhu, destroying desires releases the mind, releases through wisdom and here and now abides knowing by himself and realizing.’

Venerable Nandaka advising the bhikkhunis in this manner said. ‘Sisters, go now, it’s late.’ And sent them away.

The Blessed One, soon after the bhikkhunis had gone away, addressed the bhikkhus. ‘Bhikkhus, many people seeing the moon on the fifteenth day of waxing, do not entertain doubts such as is the moon incomplete or complete. They know that the moon is complete. In the same manner, the bhikkhunis are delighted hearing Nandaka’s preaching, and their aims are fulfilled. The least of those five hundred bhikkhunis is a stream entrant, not falling from that, is aiming extinctlion.

The Blessed One said that and those bhikkhusdelighted in the words of the Blessed One.

Notes. 1.Holy man, give the bhikkhunis a talk on the Teaching. ‘karohi tva.m braahmana, bhikkhunina.m dhammikatha.m’ A holy man is one who has attained worthiness, one who has done the dispensation of t he Blessed One.

2. The six internal spheres ‘channeta.m ajjhattikaana.m aayatanaana.m’ Six internal spheres are the spheres of eye, ear, nose, tongue, body and mind.

3. The six external spheres. ‘channeta.m baahiraana.m aayatanaana.m’ Six external spheres are forms, sounds, smells, tastes, touches and ideas.

4 The bhikkhu destroying desires, ‘bhikkhu aasavaana.m khayaa’ Desire is the root cause for a person’s transmigration from one birth to another. To stop this transmigration, the bhikkhu has to destroy desires.

5. Releases of the mind and releases through wisdom. ‘anaasava.m cetovimutti.m pa~n~naavimutti.m. The release of the mind is attained when the bhikkhu does not desire anything. The desiring starts with a contact at one or the other, of a door of mental contact, such as from a sight, sound, scent, taste, touch or an idea. To stop desiring the mind should be developed much. This is also called the release through knowing here and now. The living worthy ones ‘arahantaa’ enjoy this bliss of not being touched by any of the contacts at any of the doors of mental contact.Should be something very pleasant. Someone released through wisdom does not enjoy this bliss yet, he has read much or heard much and knows what it is and he aims to attain that bliss.

6. Here and now abides by himself knowing and realizing. ‘di.t.th’eva dhamme saya.m abhi~n~naa sacchikatvaa upsampajja viharati.’ Here and now means in this very life, the bhikkhu by himself knowing realizes that highest aim of a Buddhist, that is the worthy state.

7. The enlightenment factor of examining the Teaching. ‘dhammavicayasambojjhanga.m bhaaveti,’ This is to consider the complete Teaching, not overlooking any minor details, to come to a grand decision, so that the ultimate aim could be attained.

8. The enlightenment factor effort, ‘viriyasambhojjhanga.m bhaaveti.’ This is nothing but a mental effort to see that non arisen demerit does not arise, arisen demerit is dispelled, non arisen merit is aroused and arisen merit is developed and completed to the highest limit. This arisen merits are the developed mind such as the fruition of the entry into the stream of the Teaching, etcetra.

9. The enlightenment factor joy. ‘piitisambojjhanga.m bhaaveti.’ This is some internal joy on account of complete confidence of the path, and enjoyed only by a disciple of the Blessed One.

10. And the enlightenment factor equanimity settled in seclusion, detachment and cessation maturing in surrender. ‘upekhaasambojjha.nga.m bhaaveti vivekanissita.m viraaganissita.m nirodhnissita.m vossaggaparinaami.m’

Here equanimity is developed, settled in seclusion, detachment and cessation, until everything is given up. This amounts to extinctlion.

5. 147. Cuularaahulovaadasutta.m –Advice in short, to venerable Rahula.

I heard thus.

At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta’s grove in Saavatthi. The Blessed One was in seclusion, this thought and thought process arose to the Blessed One. The thoughts leading to release are ripe in Rahula. What if I advise him further, for the destruction of desires. Then the Blessed One put on robes in the morning and taking bowl and robes entered Savatthi for the alms round. After the meal was over, and returning from the alms round the Blessed One addressed venerable Rahula. ‘Rahula, take a seat and let us go to the dark forest.’ Venerable Rahula agreeing took a seat and pursued the Blessed One close behind.

At that time innumerable hundred thousands of gods followed the Blessed One, saying today venerable Rahula will be further advised for the destruction of desires.

The Blessed One entered the dark forest and sat on the prepared seat under a certain tree. Venerable Rahula too worshipped the Blessed One and sat on a side.

The Blessed One said. ’Rahula, is the eye permanent or impermanent?

‘Impermanent. Venerable sir.’

‘That impermanent thing is it unpleasant or pleasant.’

‘Unpleasant. Venerable sir.’

‘With that impermanent, unpleasant, changing thing, is it suitable to reflect, it’s me, I’m in it and it’s self?’

‘No, venerable sir.’

’Rahula, are forms permanent or impermanent?

‘Impermanent. Venerable sir.’

‘That impermanent thing is it unpleasant or pleasant.’

‘Unpleasant. Venerable sir.’

‘With that impermanent, unpleasant, changing thing, is it suitable to reflect, it’s me, I’m in it and it’s self?’

‘No, venerable sir.’

’Rahula, is eye-consciousness permanent or impermanent?

‘Impermanent. Venerable sir.’

‘That impermanent thing is it unpleasant or pleasant.’

‘Unpleasant. Venerable sir.’

‘With that impermanent, unpleasant, changing thing, is it suitable to reflect, it’s me, I’m in it and it’s self?’

‘No, venerable sir.’

’Rahula, is eye-contact permanent or impermanent?

‘Impermanent. Venerable sir.’

‘That impermanent thing is it unpleasant or pleasant.’

‘Unpleasant. Venerable sir.’

‘With that impermanent, unpleasant, changing thing, is it suitable to reflect, it’s me, I’m in it and it’s self?’

‘No, venerable sir.’

’Rahula, feelings, perceptions, determinations and consciousness that arise on account of eye contact are they permanent or impermanent?

‘Impermanent. Venerable sir.’

‘Those impermanent things are they unpleasant or pleasant.’

‘Unpleasant. Venerable sir.’

‘With those impermanent, unpleasant, changing things, is it suitable to reflect, it’s me, I’m in it and it’s self?’

‘No, venerable sir.’

’Rahula, is the ear …re…. Is the nose …re…. Is the tongue ….re…. Is the body …re… Is the mind permanent or impermanent?

‘Impermanent. Venerable sir.’

‘Those impermanent things are they unpleasant or pleasant.’

‘Unpleasant. Venerable sir.’

‘With those impermanent, unpleasant, changing things, is it suitable to reflect, it’s me, I’m in it and it’s self?’

‘No, venerable sir.’

’Rahula, are sounds permanent or impermanent?

‘Impermanent. Venerable sir.’

‘Those impermanent things are they unpleasant or pleasant.’

‘Unpleasant. Venerable sir.’

‘With those impermanent, unpleasant, changing things, is it suitable to reflect, it’s me, I’m in it and it’s self?’

‘No, venerable sir.’

’Rahula, is mind-consciousness permanent or impermanent?

‘Impermanent. Venerable sir.’

‘That impermanent thing is it unpleasant or pleasant.’

‘Unpleasant. Venerable sir.’

‘With that impermanent, unpleasant, changing thing, is it suitable to reflect, it’s me, I’m in it and it’s self?’

‘No, venerable sir.’

’Rahula, is mind-contact permanent or impermanent?

‘Impermanent. Venerable sir.’

‘That impermanent thing is it unpleasant or pleasant.’

‘Unpleasant. Venerable sir.’

‘With that impermanent, unpleasant, changing thing, is it suitable to reflect, it’s me, I’m in it and it’s self?’

‘No, venerable sir.’

’Rahula, feelings, perceptions, determinations and consciousness that arise on account of a mind-contact are they permanent or impermanent?

‘Impermanent. Venerable sir.’

‘Those impermanent things are they unpleasant or pleasant.’

‘Unpleasant. Venerable sir.’

‘With those impermanent, unpleasant, changing things, is it suitable to reflect, it’s me, I’m in it and it’s self?’

‘No, venerable sir.’

‘Rahula, the learned noble disciple who sees thus turns away from the eye, forms, eye-consciousness, eye-contact, and all feelings, perceptions, determinations and conscious things born of that eye contact. Turns away from the ear, sounds, ear-consciousness, ear-contact, and all feelings, perceptions, determinations and conscious things born of that ear contact. Turns away from the nose, smells, nose-consciousness, nose-contact, and all feelings, perceptions, determinations and conscious things born of that nose-contact. Turns away from the tongue, tastes, tongue-consciousness, tongue-contact, and all feelings, perceptions, determinations and conscious things born of that tongue contact. Turns away from the body, touches, body-consciousness, body-contact, and all feelings, perceptions, determinations and conscious things born of that body-contact. Turns away from the mind, thoughts, mind-consciousness, mind-contact, and all feelings, perceptions, determinations and conscious things born of that mind-contact. Turning away, does not greed. Not greedy, is released. Released, knows, I’m released, birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish.’

The Blessed One said thus and venerable Rahula delighted in the words of the Blessed One. Hearing this discourse venerable Rahula’s mind was released from desires without any desires remaining. To innumerable thousands of heavenly beings the purified, unblemished eye of the Teaching arose. ’Whatever thing arises, that also fades.’*1)

Notes. 1. The purified, unblemished eye of the Teaching arose. Whatever thing arises, that also fades.’ Viraja.m viitamala.m dhammacakku.m udapaadi; ya.m ki~nci samudayadhamma.m sabba.m ta.m nirodhadhamma.m ti’ This is the gain of a new perspective to life, seeing through which one knows that all data through the six doors of mental contact are impermanent, unpleasant and not self. It’s equivalent to the attainment the realization of the entry into the stream of the Teaching. The second stage of sainthood.

(5.6) 148. Chachakkasutta.m- The Discourse of Six Sixes.

I heard thus.

At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta’s grove in Savatthi and the Blessed One addressed the bhikkhus: ‘Bhikkhus, I will give you the Teaching, good at the beginning, in the middle and at the end, full of meanings in letters and words. It describes the complete and pure holy life, in six sixes. Listen to it attentively and carefully. ‘Bhikkhus, you should know the six internal spheres, the six external spheres, the six bodies of consciousness, the six bodies of contact, the six bodies of feeling and the six bodies of craving.

It was said the six internal spheres should be known. Why was it said? Sphere of the eye, sphere of the ear, sphere of the nose, sphere of the tongue, sphere of the body, and sphere of the mind. If it was said the six internal spheres should be known, it was said on account of this. This is the first six.

It was said the six external spheres should be known. Why was it said? Sphere of forms, sphere of sounds, sphere of scents, sphere of tastes, sphere of touches, and sphere of thoughts. If it was said the six external spheres should be known, it was said on account of this. This is the second six.

It was said the six conscious bodies should be known. Why was it said? Eye and forms come together, arise eye consciousness Ear and sounds come together, arise ear-consciousness. Nose and scents come together arise nose-consciousness. Tongue and tastes come together, arise tongue consciousness. Body and touches come together, arise body consciousness. Mind and thoughts come together arise mind consciousness. If it was said the six bodies of consciousness should be known, it was said, on account of this. This is the third six.

It was said the six bodies of contact should be known. Why was it said? Eye and forms coming together arises eye consciousness. Inter action of the three is contact. Ear and sounds coming together arises ear-consciousness. Inter action of the three is contact. Nose and scents coming together arises nose-consciousness. Inter action of the three is contact Tongue and tastes coming together arises tongue consciousness. Inter action of the three is contact Body and touches coming together arises body consciousness. Inter action of the three is contact Mind and thoughts coming together arises mind consciousness. Inter action of the three is contact. If it was said the six bodies of contact should be known, it was said, on account of this. This is the fourth six.

It was said the six bodies of feeling should be known. Why was it said? Eye and forms coming together arises eye consciousness, inter action of the three is contact. On account of a contact there is feeling. Ear and sounds coming together arises ear-consciousness, inter action of the three is contact. On account of a contact there is feeling. Nose and scents coming together arises nose-consciousness, inter action of the three is contact On account of a contact there is feeling. Tongue and tastes coming together arises tongue consciousness, inter action of the three is contact On account of a contact there is feeling. Body and touches coming together arises body consciousness, inter action of the three is contact Mind and thoughts coming together arises mind consciousness, inter action of the three is contact. On account of a contact there is feeling. If it was said the six bodies of feeling should be known, it was said, on account of this. This is the fifth six.

It was said the six bodies of craving should be known. Why was it said? Eye and forms coming together arises eye consciousness, inter action of the three is contact. On account of a contact there is feeling. On account of a feeling there is craving. Ear and sounds coming together arises ear-consciousness, inter action of the three is contact. On account of a contact there is feeling. On account of a feeling there is craving. Nose and scents coming together arises nose-consciousness, inter action of the three is contact On account of a contact there is feeling. On account of a feeling there is craving. Tongue and tastes coming together arises tongue consciousness, inter action of the three is contact. On account of a contact there is feeling. On account of a feeling there is craving Body and touches coming together arises body consciousness, inter action of the three is contact On account of a contact there is feeling. On account of a feeling there is craving. Mind and thoughts coming together arises mind consciousness, inter action of the three is contact. On account of a contact there is feeling. On account of a feeling there is craving. If it was said the six bodies of craving should be known, it was said, on account of this. This is the sixth six .

If someone said eye is self; it could not be born. The arising and fading of the eye is evident. When the arising and fading of the eye is evident, it should go home to him my self is arising and fading. Therefore it is not suitable to say eye is self. Eye lacks self. If someone said forms are self; they could not be born. The arising and fading of forms are evident. When arising and fading of forms are evident, it should go home to him my self is arising and fading. Therefore it is not suitable to say forms are self. Thus eye lacks self and forms lack self. If someone said eye-consciousness is self; it could not be born. The arising and fading of eye consciousness is evident. When arising and fading of eye-consciousness is evident, it should go home to him my self is arising and fading. Therefore it is not suitable to say eye-consciousness is self. Thus eye lacks self, forms lack self and eye-consciousness lacks self. If someone said eye contact is self; it could not be born. The arising and fading of eye contact is evident. When arising and fading of eye contact is evident, it should go home to him my self is arising and fading. Therefore it is not suitable to say eye contact is self. Thus eye lacks self, forms lack self, eye-consciousness lacks self and eye contact lacks self. If someone said feelings are self; they could not be born. The arising and fading of feelings are evident. When arising and fading of feelings are evident, it should go home to him my self is arising and fading. Therefore it is not suitable to say feelings are self. Thus eye lacks self, forms lack self, eye-consciousness lacks self, eye contact lacks self and feelings lack self. If someone said craving is self; it could not be born. The arising and fading of craving is evident. When arising and fading of craving is evident, it should go home to him my self is arising and fading. Therefore it is not suitable to say craving is self. Thus eye lacks self, forms lack self, eye-consciousness lacks self, eye contact lacks self, feelings lack self, and craving lacks self.

If someone said ear is self;…re…If someone said nose is self;…re…If someone said tongue is self;..re…If someone said body is self;…re….If someone said mind is self; it could not be born. The arising and fading of the mind is evident. When the arising and fading of the mind is evident, it should go home to him my self is arising and fading. Therefore it is not suitable to say mind is self. Mind lacks self. If someone said thoughts are self; it could not be born. The arising and fading of thoughts are evident. When arising and fading of thoughts are evident, it should go home to him my self is arising and fading. Therefore it is not suitable to say thoughts are self. Thus the mind lacks self and thoughts lack self. If someone said mind-consciousness is self; it could not be born. The arising and fading of mind-consciousness is evident. When arising and fading of mind-consciousness is evident, it should go home to him my self is arising and fading. Therefore it is not suitable to say mind-consciousness is self. Thus mind lacks self, thoughts lack self and mind-consciousness lacks self. If someone said mind contact is self; it could not be born. The arising and fading of mind contact is evident. When arising and fading of mind contact is evident, it should go home to him my self is arising and fading. Therefore it is not suitable to say mind contact is self. Thus mind lacks self, thoughts lack self, mind-consciousness lacks self and mind contact lacks self. If someone said feelings are self; they could not be born. The arising and fading of feelings are evident. When arising and fading of feelings are evident, it should go home to him my self is arising and fading. Therefore it is not suitable to say feelings are self. Thus mind lacks self, thoughts lack self, mind-consciousness lacks self, mind contact lacks self and feelings lack self. If someone said craving is self; it could not be born. The arising and fading of craving is evident. When arising and fading of craving is evident, it should go home to him my self is arising and fading. Therefore it is not suitable to say craving is self. Thus mind lacks self, thoughts lack self, mind-consciousness lacks self, mind contact lacks self, feeling lacks self, and craving lacks self.

Bhikkhus, this is the method for the growth of the self. Reflecting, eye is me, I’m in it. It’s self. Forms are me. I’m in them. They’re self. Eye-consciousness is me, I’m in it. It’s self. Eye contact is me. I’m in it. It’s self. Feelings are me, I’m in them. They’re self. Craving is me, I’m in it. It’s self Reflecting, ear is me, I’m in it. It’s self. Sounds are me, I’m in them. They’re self. Ear-consciousness is me, I’m in it. It’s self. Ear contact is me, I’m in it. It’s self. Feelings are me, I’m in them. They’re self. Craving is me, I’m in it. It’s self. Reflecting, nose is me, I’m in it. It’s self. Scents are me, I’m in them. They’re self. Nose-consciousness is me, I’m in it. It’s self. Nose contact is me, I’m in it. It’s self. Feelings are me, I’m in them. They’re self. Craving is me, I’m in it. It’s self. Reflecting, tongue is me, I’m in it. It’s self. Tastes are me, I’m in them, they’re self. Tongue-consciousness is me, I’m in it, it’s self. Tongue contact is me, I’m in it, it’s self. Feelings are me, I’m in them, they’re self. Craving is me, I’m in it, it’s self

Reflecingt, body is me, I’m in it. It’s self. Touches are me, I’m in them. They’re self. Body-consciousness is me, I’m in it. It’s self. Body contact is me, I’m in it. It’s self. Feelings are me,. I’m in them. They’re self. Craving is me, I’m in it. It’s self. Reflecting, mind is me. I’m in it. It’s self. Thoughts are me, I’m in them. They’re self. Mind-consciousness is me, I’m in it. It’s self. Mind contact is me, I’m in it. It’s self. Feelings are mine. I’m in them. They’re self. Craving is me, I’m in it. It’s self

Bhikkhus, this is the path and method for the cessation of self. Reflecting, eye is not me, I’m not in it. It’s not self. Forms are not me, I’m not in them. They’re not self. Eye-consciousness is not me. I’m not in it. It’s not self. Eye contact is not me, I’m not in it. It’s not self. Feelings are not me, I’m not in them. They’re not self. Craving is not me. I’m not in it. It’s not self. Reflecting, ear is not me, I’m not in it. It’s not self. Sounds are not me, I’m not in them. They’re not self. Ear-consciousness is not me. I’m not in it. It’s not self. Ear contact is not me, I’m not in it. It’s not self. Feelings are not me, I’m not in them. They’re not self. Craving is not me, I’m not in it. It’s not self. Reflecting, nose is not me, I’m not in it. It’s not self. Scents are not mine. I’m not in them. They’re not self. Nose-consciousness is not me, I’m not in it. It’s not self. Nose contact is not me, I’m not in it. It’s not self. Feelings are not me, I’m not in it. . They’re not self. Craving is not me, I’m not in it. It’s not self. Reflecting, tongue is not me, I’m not in it. It’s not self. Tastes are not me, I’m not in them. They’re not self. Tongue-consciousness is not me, I’m not in it. It’s not self. Tongue contact is not me, I’m not in it. It’s not self. Feelings are not me, I’m not in them. They’re not self. Craving is not me I’m not in it. It’s not self. Reflecting, body is not me, I’m not in it. It’s not self. Touches are not me, I’m not in them. They’re not self. Body-consciousness is not me I’m not in it, it’s not self. Body contact is not me, I’m not in it. It’s not self. Feelings are not me, I’m not in them, they’re not self. Craving is not me, I’m not in it. It’s not self. Reflecting, mind is not me, I’m not in it. It’s not self. Thoughts are not me, I’m not in them. They’re not self. Mind-consciousness is not me, I’m not in it. It’s not self. Mind contact is not me, I’m not in it. It’s not self. Feelings are not me, I’m not in them. They’re not self. Craving is not me, I’m not in it. It’s not self

Bhikkhus, on account of eye and forms arises eye-consciousness, inter action of the three is contact. On account of a contact arises feelings, pleasant, unpleasant or neither unpleasant nor pleasant. Someone touched by a pleasant feeling, delights, welcomes and gets bound by it and the latent tendency to greed streams down to him. Touched by an unpleasant feeling, grieves, worries, wails, beats the breast and comes to bewilderment and the latent tendency to anger streams down to him. Touched by neither an unpleasant nor pleasant feeling, does not know the arising, fading, satisfaction, danger and giving up of that feeling, as it really is, and the latent tendency to ignore streams down to him. Bhikkhus, it is not possible that he should end unpleasantness, here and now without dispelling ignorance and arousing science by dispelling the latent tendency to greed for pleasant feelings, the latent tendency to be angry for unpleasant feelings and the latent tendency to ignore neither unpleasant nor pleasant feelings.

Bhikkhus, on account of eye and forms arises eye-consciousness, inter action of the three is contact. On account of a contact arises feelings, pleasant, unpleasant or neither unpleasant nor pleasant. Someone touched by a pleasant feeling, does not delight, welcome and get bound by it and the latent tendency to greed does not stream down to him. Touched by an unpleasant feeling, does not grieve, worry, wail, beat the breast and come to bewilderment and the latent tendency to be angry does not stream down to him. Touched by neither an unpleasant nor pleasant feeling, knows the arising, fading, satisfaction, danger and giving up of that feeling, as it really is, and the latent tendency to ignore does not stream down to him. Bhikkhus, it is possible that he should end unpleasantness, here and now, by dispelling ignorance and arousing science by dispelling the latent tendency to greed for pleasant feelings, the latent tendency to be angry for unpleasant feelings and the latent tendency to ignore neither unpleasant nor pleasant feelings.

Bhikkhus, the noble disciple reflecting thus turns away from eye, forms, eye-consciousness, eye contact, feelings and craving. Turns away from ear, sounds, ear-consciousness, ear contact, feelings and craving. Turns away from nose, scents, nose-consciousness, nose contact, feelings and craving. Turns away from tongue, tastes, tongue-consciousness, tongue contact, feelings and craving. Turns away from body, touches, body-consciousness, body contact, feelings and craving. Turns away from mind, thoughts, mind-consciousness, mind contact, feelings and craving. Turning the mind away detaches it and releases it. Then knowledge arises, I’m released, birth is destroyed, the holy life is lived, what should be done is done there is nothing more to wish.

The Blessed One said thus. Those bhikkhus delighted in the words of the Blessed One. When this Teaching was given the minds of about sixty bhikkhus were released.

(5.7) 149. Mahaasa.laayatanikasutta.m. The Longer Discourse on the six spheres.

I heard thus.

At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta’s grove in Savatthi and addressed the bhikkhus from there. ‘Bhikkhus, I will preach the discourse on the six spheres. Listen carefully and attentively. Bhikkhus, to someone who does not learn and realize, eye, forms, eye-consciousness, eye contact and whatever feelings, pleasant or unpleasant or neither unpleasant nor pleasant born of eye contact, as they really are. There arise attachments for eye, forms, eye-consciousness, eye contact and whatever feelings pleasant or unpleasant or neither unpleasant nor pleasant born of that eye contact. This deluded one, abiding attached to these as satisfactory and agreeable accumulate in the five holding masses for the future. His craving too grows with interest and greed to be here and there in the future.. His bodily and mental troubles, anxiety and laments increase. Further he experiences bodily and mental unpleasantness.

To someone who does not learn and realize ear, sounds,…re…nose, scents, ..re.. tongue, tastes,..re… body, touches,….re…. mind, thoughts, mind-consciousness, mind contact and whatever feelings pleasant or unpleasant or neither unpleasant nor pleasant born of mind contact, as they really are. There arises attachment for mind, thoughts, mind-consciousness, mind contact and whatever feelings pleasant or unpleasant or neither unpleasant nor pleasant born of that mind contact. This deluded one abiding attached to these as satisfactory and agreeable accumulates in the five holding masses for the future. His craving too grows with interest and greed to be here and there in the future. His bodily and mental troubles, anxiety and laments increase. Further he experiences bodily and mental unpleasantness.

To someone who learns and realizes, eye, forms, eye-consciousness, eye contact and whatever feelings pleasant or unpleasant or neither unpleasant nor pleasant born of eye contact, as they really are. Attachment does not arise for eye, forms, eye-consciousness, eye contact and whatever feelings pleasant or unpleasant or neither unpleasant nor pleasant born of that eye contact. This one not attached, unyoked and not deluded, abiding seeing the danger does not accumulate in the five holding masses for the future. His craving, interest and greed, to be here and there in the future, cease. His bodily and mental troubles, anxiety and laments cease. Further he experiences bodily and mental pleasantness. Whatever his view, it becomes right view. Whatever his thoughts, they become right thoughts. Whatever his speech it becomes right speech. Whatever his actions, they become right actions. Whatever his effort, it becomes right effort. Whatever his mindfulness, it becomes right mindfulness. Whatever his concentration, it becomes right concentration. Even earlier his livelihood was purified on account of his bodily and verbal actions. His Noble Eightfold path by development gets completed. When he develops the Noble Eightfold path, the four establishments of mindfulness get completed. So also, the four right exertions, the four super-normal powers, the five mental faculties, the five powers and the seven enlightenment factors by development get completed. The two things calm and insight proceed to him yoked. Whatever things should be dispelled knowing deeply, those are known from the depth and dispelled. Whatever things should be developed knowing deeply, those are known from the depth and developed. Whatever things should be realized knowing deeply, those are known from the depth and realized. Bhikkhus, what things should be thoroughly known from the depth? The reply is the five holding masses, such as the holding mass of matter, the holding mass of feelings, the holding mass of perceptions, the holding mass of determinations and the holding mass of consciousness. Bhikkhus, what things should be dispelled knowing from the depth? Ignorance and the craving 'to be’ should be dispelled knowing deeply. Bhikkhus, what things should be developed knowing deeply? Calm and insight should be developed knowing deeply. Bhikkhus, what things should be realized knowing deeply? Knowledge and release should be realized knowing deeply.

. To someone who learns and realizes, ear, sounds, ….re…. nose, scents,…re… tongue, tastes,..re… mind, thoughts, mind-consciousness, mind contact and whatever feelings pleasant or unpleasant or neither unpleasant nor pleasant born of mind contact, as they really are. Attachment does not arise for mind, thoughts, mind-consciousness, mind contact and whatever feelings pleasant or unpleasant or neither unpleasant nor pleasant born of that mind contact. Not attached, unyoked and not deluded he abides seeing the danger and does not accumulate in the five holding masses for the future. His craving, interest and greed, to be here and there in the future, cease. His bodily and mental troubles, anxiety and laments cease. Further he experiences bodily and mental pleasantness. Whatever his view, it becomes right view. Whatever his thoughts, they become right thoughts. Whatever his speech it becomes right speech. Whatever his actions, they become right actions. Whatever his effort, it becomes right effort. Whatever his mindfulness, it becomes right mindfulness. Whatever his concentration, it becomes right concentration. Even earlier his livelihood was purified on account of his bodily and verbal actions. His Noble Eightfold path by development gets completed. When he develops the Noble Eightfold path, the four establishments of mindfulness get completed. So also, the four right exertions, the four super-normal powers, the five mental faculties, the five powers and the seven enlightenment factors by development get completed. The two things calm and insight proceed to him yoked. Whatever things should be dispelled knowing deeply, those are known from the depth and dispelled. Whatever things should be developed knowing deeply, those are known from the depth and developed. Whatever things should be realized knowing deeply, those are known from the depth and realized. Bhikkhus, what things should be thoroughly known from the depth? The reply is the five holding masses, such as the holding mass of matter, the holding mass of feelings, the holding mass of perceptions, the holding mass of determinations and the holding mass of consciousness. Bhikkhus, what things should be dispelled knowing from the depth? Ignorance and the craving 'to be’ should be dispelled knowing deeply. Bhikkhus, what things should be developed knowing deeply? Calm and insight should be developed knowing deeply. Bhikkhus, what things should be realized knowing deeply? Knowledge and release should be realized knowing deeply.

The Blessed One said thus, and those bhikkhus delighted in the words of the Blessed One.

(5.8) 150. Nagaravindeyyasutta.m –The discourse delivered at Nagaravindika

I heard thus.

At one time the Blessed One was touring the Kosala country with a large Community of bhikkhus and arrived at the brahmin village Nagaravindika of Kosala. The brahmin householders of Nagaravindika heard ‘The good recluse Gotama, son of the Sakyas, who became homeless, while touring the Kosala country with a large Community of bhikkhus have arrived at the brahmin village Nagaravindika. This is the fame that has spread about him. That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, has gone well, knows the worlds, is the incomparable tamer of those to be tamed, Teacher of gods and men, enlightened and blessed. We should see such worthy ones. Then the brahmin householders of Nagaravindika approached the Blessed One. Some of them exchanged friendly greetings with the Blessed One and sat on a side. Some joined their hands in reverence and sat on a side. Some made their names and clans heard in the presence of the Blessed One and sat on a side and the rest silently sat on a side.

To the brahmin householders of Nagaravindika the Blessed One said.

‘Householders, if the homeless ascetics of other beliefs ask you: “Householders, what kind of recluses and brahmins should not be revered, esteemed and worshipped?” You should reply them thus. Those recluses and brahmins, without dispelled greed, aversion and delusion, for forms cognizable by eye-consciousness, internally not appeased, abide with good and bad conduct by body, speech and mind. Such recluses and brahmins should not be revered, esteemed and worshipped. For we too are without dispelled greed, aversion and delusion, for forms cognizable by eye-consciousness, internally not appeased, abide with good and bad conduct by body, speech and mind. Not seeing any good conduct above that, we should not revere, esteem and worship those good recluses and brahmins. Those recluses and brahmins, without dispelled greed, aversion and delusion, for sounds cognizable by ear-consciousness,…re… for scents cognizable by nose consciousness,…re…for tastes cognizable by tongue-consciousness,…re…for touches cognizable by body consciousness and for thoughts cognizable by mind-consciousness internally not appeased, abide with good and bad conduct by body, speech and mind. Such recluses and brahmins should not be revered, esteemed and worshipped. For we too are without dispelled greed, aversion and delusion, for thoughts cognizable by mind-consciousness, internally not appeased, abide with good and bad conduct by body, speech and mind. Not seeing any good conduct above that, we should not revere, esteem and worship those good recluses and brahmins. Householders, you should reply those ascetics of other beliefs in this manner.

Householders, if the homeless ascetics of other beliefs ask you: “Householders, what kind of recluses and brahmins should be revered, esteemed and worshipped?” You should reply them thus. Those recluses and brahmins, with dispelled greed, aversion and delusion, for forms cognizable by eye-consciousness, internally appeased, abide with the right conduct by body, speech and mind. Such recluses and brahmins should be revered, esteemed and worshipped. For we are without dispelled greed, aversion and delusion, for forms cognizable by eye-consciousness, internally not appeased, abide with good and bad conduct by body, speech and mind. Seeing good conduct in these recluses and brahmins above us, we should revere, esteem and worship those good recluses and brahmins. Those recluses and brahmins, with dispelled greed, aversion and delusion, for sounds cognizable by ear-consciousness,…re… for scents cognizable by nose consciousness,…re…for tastes cognizable by tongue-consciousness,…re…for touches cognizable by body consciousness,…re… and for thoughts cognizable by mind-consciousness internally appeased, abide with the right conduct by body, speech and mind. Such recluses and brahmins should be revered, esteemed and worshipped. For we are without dispelled greed, aversion and delusion, for thoughts cognizable by mind-consciousness, internally not appeased, abide with good and bad conduct by body, speech and mind. Seeing good conduct in these recluses and brahmins above us, we should revere, esteem and worship those good recluses and brahmins. Householders, you should reply those ascetics of other beliefs in this manner.

Householders, if the homeless ascetics of other beliefs ask you: Householders, what are the ways and behavior patterns, of those venerable ones, that you say: Indeed these venerable ones are free of greed, or fallen to train for it? Free of aversion or fallen to train for it and free of delusion, or fallen to train for it? You should reply them thus. Those venerable ones abide in forest dwellings and leaves huts, where such forms cognizable by eye consciousness could not be enjoyed. Such sounds cognizable ear-consciousness could not be enjoyed, such scents cognizable nose-consciousness could not be enjoyed, such tastes cognizable tongue-consciousness could not be enjoyed, such touches cognizable body-consciousness could not be enjoyed. Because of these ways and behavior patterns, we say that these venerable ones are free of greed, or fallen to train for it, free of aversion or fallen to train for it, free of delusion, or fallen to train for it.’

When this was said the brahmin householders of Nagaravindika said. ‘Good Gotama, now we understand. It’s like something overturned was reinstated….re…. From today, until we live, remember us as your disciples.’

9. 151. Pi.n.dapaatapaarisuddhasutta.m – The Purity of alms food.

I Heard thus.

At one time the Blessed One lived in the squirrels’ sanctuary in the bamboo grove in Rajagaha. Then venerable Sariputta getting up from his seclusion in the evening approached the Blessed One, worshipped, and sat on a side. The Blessed One said to venerable Sariputta. ‘Sariputta, your mental faculties are bright, skin colour is pure, in which abiding, do you spend your time mostly?’

‘Venerable sir, I spend my time mostly in voidance.’

‘It’s good Sariputta, you abide mostly in the abiding of Great Beings. Sariputta, a bhikkhu who desires to abide in voidance most of the time should reflect. When going for alms along a certain path, or in a certain region, or returning along a certain path, does interest, or greed, or anger, or delusion, or aversion, arise in my mind on account of forms cognizable by eye consciousness?

When reflecting if the bhikkhu knows, when going for alms along a certain path, or in a certain region, or returning along a certain path, interest, or greed, or anger, or delusion, or aversion, arises in my mind on account of forms cognizable by eye consciousness. Then he should arouse effort to dispel those evil thoughts.

When reflecting if the bhikkhu knows, when going for alms along a certain path, or in a certain region, or returning along a certain path, interest, or greed, or anger, or delusion, or aversion, does not arise in my mind on account of forms cognizable by eye consciousness. Then he should abide joyful and happy training in those thoughts day and night.

Again Sariputta, when reflecting if the bhikkhu knows, when going for alms along a certain path, or in a certain region, or returning along a certain path, interest, or greed, or anger, or delusion, or aversion, does not arise in my mind on account of sounds cognizable by ear-consciousness, …re…on account of scents cognizable by nose-consciousness,…re… on account of tastes cognizable by tongue-consciousness,…re… on account of touches cognizable by body consciousness, …re… on account of thoughts cognizable by mind-consciousness. He should abide joyful and happy training in those thoughts day and night.

When reflecting if the bhikkhu knows, when going for alms along a certain path, or in a certain region, or returning along a certain path, interest, or greed, or anger, or delusion, or aversion, does not arise in my mind on account of thoughts cognizable by mind-consciousness. He should abide joyful and happy training in those thoughts day and night.

Again Sariputta the bhikkhu should reflect are my five strands of sensuality dispelled? When reflecting if the bhikkhu knows, my five strands of sensuality are not dispelled he should arouse effort to dispel the five strands of sensuality.

When reflecting if the bhikkhu knows, my five strands of sensuality are dispelled, he should abide joyful and happy training in those thoughts day and night.

Again Sariputta, the bhikkhu should reflect are the five hindrances dispelled in me? When reflecting if the bhikkhu knows, the five hindrances are not dispelled in me he should arouse effort to dispel the five hindrances. When reflecting if the bhikkhu knows, the five hindrances are dispelled in me he should abide joyful and happy training in those thoughts day and night.

Again Sariputta, the bhikkhu should reflect are the five holding masses accurately understood by me? When reflecting if the bhikkhu knows, the five holding masses are not accurately understood, he should arouse effort to understand the five holding masses accurately. When reflecting if the bhikkhu knows the five holding masses are accurately understood by me. He should abide joyful and happy training in those thoughts day and night.

Again Sariputta, the bhikkhu should reflect are the four establishments of mindfulness developed in me? When reflecting if the bhikkhu knows the four establishments of mindfulness are not developed in me, he should arouse effort to develop the four establishments of mindfulness. When reflecting if the bhikkhu knows the four establishments of mindfulness are developed in me, he should abide joyful and happy training in those thoughts day and night.

Again Sariputta, the bhikkhu should reflect are the four right efforts developed in me? When reflecting if the bhikkhu knows the four right efforts are not developed in me, he should arouse effort to develop the four right efforts. When reflecting if the bhikkhu knows the four right efforts are developed in me, he should abide joyful and happy training in those thoughts day and night.

Again Sariputta, the bhikkhu should reflect are the four supernormal powers developed in me? When reflecting if the bhikkhu knows the four supernormal powers are not developed in me, he should arouse effort to develop the four supernormal powers. When reflecting if the bhikkhu knows the four supernormal powers are developed in me, he should abide joyful and happy training in those thoughts day and night.

Again Sariputta, the bhikkhu should reflect are the five mental faculties developed in me? When reflecting if the bhikkhu knows the five mental faculties are not developed in me, he should arouse effort to develop the five mental faculties. When reflecting if the bhikkhu knows the five mental faculties are developed in me, he should abide joyful and happy training in those thoughts day and night.

Again Sariputta, the bhikkhu should reflect are the five powers developed in me? When reflecting if the bhikkhu knows the five powers are not developed in me, he should arouse effort to develop the five powers When reflecting if the bhikkhu knows the five powers are developed in me, he should abide joyful and happy training in those thoughts day and night.

Again Sariputta, the bhikkhu should reflect are the seven enlightenment factors developed in me? When reflecting if the bhikkhu knows the seven enlightenment factors are not developed in me, he should arouse effort to develop the seven enlightenment factors. When reflecting if the bhikkhu knows the seven enlightenment factors are developed in me, he should abide joyful and happy training in those thoughts day and night.

Again Sariputta, the bhikkhu should reflect is the noble Eightfold path developed in me? When reflecting if the bhikkhu knows the noble Eightfold path is not developed in me, he should arouse effort to develop the noble Eightfold path. When reflecting if the bhikkhu knows the noble Eightfold path is developed in me, he should abide joyful and happy training in those thoughts day and night.

Again Sariputta, the bhikkhu should reflect is my calm and insight developed?*1) When reflecting if the bhikkhu knows my calm and insight is not developed, he should arouse effort to develop calm and insight When reflecting if the bhikkhu knows calm and insight is developed, he should abide joyful and happy training in those thoughts day and night.

Again Sariputta, the bhikkhu should reflect is science and release realized by me*2)? When reflecting if the bhikkhu knows, science and release of mind, is not realized by me, he should arouse effort to develop science and release of mind. When reflecting if the bhikkhu knows, science and release of mind, is realized he should abide joyful and happy training in those thoughts day and night.

Sariputta, whoever recluse or brahmin purified alms food in the past, did so reflecting in this manner. Whoever recluse or brahmin would purify alms food in the future, will do so reflecting in this manner. Whoever recluse or brahmin purifies alms food at present, do so reflecting in this manner. Sariputta, you should train in this manner.

The Blessed One said thus and venerable Sariputta delighted in the words of the Blessed One.

Notes. 1 Is my calm and insight developed? ‘Bhaavitaa nu kho me samatho ca vipassanaa caati.’ To develop calm is to pacify the mind by throwing out evil things of demerit in the mind and not leaving any room for them to rise again. To do this there are various methods to adopt and various signs to develop. The most suitable sign should be adopted at the relevant time. A few of them are reflecting in and out breaths, being aware of one’s movements, being mindful of one’s feelings, being mindful of one’s mental states and thoughts etcetra. To develop insight is to be aware of the fact that everything is impermanent. That whatever impermanent thing, is unpleasant. And whatever impermanent, unpleasant thing lacks self.

2. Is science and release realized by me? ‘Sacchikataa nu kho me vijjaa ca vimutti caati?’ Science is the knowledge of the Truth of unpleasantness, the truth of its arising, the truth of its cessation and the truth of the path leading to the cessation of unpleasantness. When this is realized the mind is released.

(5. 10) 152. Indriyabhaavanaasuttam- Development of the Mental Faculties.

I heard thus.

At one time the Blessed One lived in the Mukhelu forest in Kajangala. Then the young man Uttara a pupil of Parasariya approached the Blessed One, exchanged friendly greetings and sat on a side. The Blessed One said to Uttara. ‘ Uttara, does the brahmin Parasariya preach the development of the Mental Faculties to his disciples?’

‘Good Gotama, the brahmin Parasariya preaches the development of the Mental Faculties to his disciples.’

‘ Uttara, how does the brahmin Parasariya preach the development of the Mental Faculties to his disciples?’

‘Here, good Gotama, forms should not be seen with the eye, sounds should not be heard with the ear. The brahmin Parasariya preaches the development of the Mental Faculties to his disciples in this manner.’

‘Uttara, according to the words of the brahmin Parasariya a blind man will be developed in mental faculties and a deaf man will be developed in mental faculties, for a blind man does not see forms and a deaf man does not hear sounds.’

When this was said the young man Uttara the pupil of Parasariya became silent, confused, with a drooping body turned his face downwards and sat unable to reply.

The Blessed One seeing the young man Uttara the pupil of Parasariya had become silent, confused, with a drooping body had turned his face downwards and sat unable to reply, addressed venerable Ananda: ‘Ananda, the brahmin Parasariya teaches a different development of the mental faculties to his disciples. The incomparable development of the mental faculties of the noble ones’ discipline is something different.’

‘Venerable sir, this is the right time, to teach the incomparable development of the mental faculties of the noble ones’ discipline, to the bhikkhus. They hearing it from the Blessed One will remember it.’

Then Ananda, listen carefully and attentively, I will teach.

‘Ananda, to the bhikkhu seeing a form arises like, or dislike or like and dislike.*1) He knows, this like, or dislike, or like and dislike has arisen to me. It is compounded, rough and dependently arisen. Equanimity is peaceful. Then the arisen like, or dislike or like and dislike fade and equanimity gets established. Like one who could see, would open his eyes and close them, or close his eyes and open them. Ananda, if arisen like, or dislike, or like and dislike fade so quickly and so easily and equanimity gets established, it is called the incomparable development of the mental faculties of the noble ones’ in forms cognizable by eye-consciousness.

Again Ananda, to the bhikkhu hearing a sound arises like, or dislike, or like and dislike. He knows, this like, or dislike, or like and dislike has arisen to me. It is compounded, rough and dependently arisen. Equanimity is peaceful. Then the arisen like, or dislike or like and dislike fades and equanimity gets established. Like a strong man would quickly snap his fingers. In the same manner, Ananda, if arisen like, or dislike, or like and dislike fades so quickly and so easily and equanimity gets established, it is called the incomparable development of the mental faculties of the noble ones’ in sounds cognizable by ear-consciousness.

Again Ananda, to the bhikkhu scenting a smell arises like, or dislike or like and dislike. He knows, this like, or dislike, or like and dislike has arisen to me. It is compounded, rough and dependently arisen. Equanimity is peaceful. Then the arisen like, or dislike or like and dislike fades and equanimity gets established. Like the slanting lotus leaf on which fallen drops of water do not remain. In the same manner, Ananda, if arisen like, or dislike or like and dislike fades so quickly and so easily and equanimity gets established, it is called the incomparable development of the mental faculties of the noble ones’ in scents cognizable by nose-consciousness.

Again Ananda, to the bhikkhu experiencing a taste arises like, or dislike, or like and dislike. He knows, this like, or dislike, or like and dislike has arisen to me. It is compounded, rough and dependently arisen. Equanimity is peaceful. Then the arisen like, or dislike or like and dislike fades and equanimity gets established. Like a strong man collecting a ball of spit at the root of his tongue would quickly spit it out. In the same manner, Ananda, if arisen like, or dislike, or like and dislike fades so quickly and so easily and equanimity gets established, it is called the incomparable development of the mental faculties of the noble ones’ in tastes cognizable by tongue-consciousness.

Again Ananda, to the bhikkhu experiencing a touch arises like, or dislike, or like and dislike. He knows, this like, or dislike, or like and dislike has arisen to me. It is compounded, rough and dependently arisen. Equanimity is peaceful. Then the arisen like, or dislike or like and dislike fades and equanimity gets established. Like a strong man would quickly stretch a bent arm, or bend a stretched arm. In the same manner, Ananda, if arisen like, or dislike, or like and dislike fades so quickly and so easily and equanimity gets established, it is called the incomparable development of the mental faculties of the noble ones’ in touches cognizable by body-consciousness.

Again Ananda, to the bhikkhu cognizing an idea arises like, or dislike, or like and dislike. He knows, this like, or dislike, or like and dislike has arisen to me. It is compounded, rough and dependently arisen. Equanimity is peaceful. Then the arisen like, or dislike or like and dislike fades and equanimity gets established. Like two or three drops of water dropped on an iron plate heated through out the day would quickly vanish. It would take time for the drops of water to fall, but would vanish instantly. In the same manner, Ananda, if arisen like, or dislike, or like and dislike fades so quickly and so easily and equanimity gets established, it is called the incomparable development of the mental faculties of the noble ones’ in ideas cognizable by mind-consciousness.

Ananda, this is the incomparable development of the mental faculties in the noble ones’ dispensation.

Ananda, what is the method of training for a trainer? Ananda, to the bhikkhu seeing a form arises like, or dislike, or like and dislike. He becomes worried, ashamed and loathes that like, or dislike or like and dislike. To the bhikkhu hearing a sound,…re….scenting a smell,…re… tasting a taste,..re….experiencing a touch,… cognizing an idea arises like, or dislike, or like and dislike. He becomes worried, ashamed and loathes that like, or dislike or like and dislike. Ananda, this is the method for a trainer.

Ananda, how is the noble one with developed mental faculties? Ananda, to the bhikkhu seeing a form arises like, or dislike, or like and dislike. If he desires, in the loathsome he abides seeing the non-loathsome.*2) If he desires, in the non-loathsome he abides seeing the loathsome.*3) If he desires, in the loathsome and the non-loathsome, he abides seeing the non-loathsome.*4) If he desires, in the non-loathsome and loathsome he abides seeing the loathsome.*5) If he desires, overcoming both the loathsome and the non-loathsome he abides in equanimity mindful and aware.

Again, Ananda, to the bhikkhu hearing a sound…re… scenting a smell…re… tasting a taste,…re…experiencing a touch, …re… or cognizing an idea arises like, or dislike, or like and dislike. If he desires, in the loathsome he abides seeing the non-loathsome. If he desires, in the non-loathsome he abides seeing the loathsome. If he desires, in the loathsome and the non-loathsome, he abides seeing the non-loathsome. If he desires, in the non-loathsome and loathsome he abides seeing the loathsome. If he desires, overcoming both the loathsome and the non-loathsome he abides in equanimity mindful and aware.

Ananda, thus is the noble one with developed mental faculties.

Ananda, I have taught, the development of the mental faculties in the noble ones’ dispensation, the method of training for the trainer, and the noble ones with developed mental faculties. Whatever a teacher has to do

for his disciples, out of compassion, I have done that for you. These are the roots of trees, and these, the empty houses. *6)Concentrate! Ananda. Do not be negligent and be remorseful later. This is my advice to you.

The Blessed One said thus and venerable Ananda delighted in the words of the Blessed One.

Notes. 1.To the bhikkhu seeing a form arises like, or dislike, or like and dislike. ‘cakkhuna ruupa.m disvaa bhikkhuno upajjati manaapa.m upajjati amanaapa.m upajjati manaapaana.m’ Someone encountering a sight, sound, scent, taste, touch or an idea, at one or the other of the doors of mental contact, either likes it, or dislikes it, or likes and dislikes it.This is what usually happens to anyone.

2. In the loathsome he abides seeing the non-loathsome. ‘pa.tikuule appa.tikkuulasa~n~nii vihareyyu.m’ To a worthy one the things that are loathsome are greed, hate and delusion. While living in this world, he has to co-exist with them, until death comes. That is he has to bear up with the greed, hate and delusion of others patiently.

3.. In the non-loathsome he abides seeing the loathsome.’appa.tikkuule pa.tikkuulasa~n~nii vihareyyu.m’ There is nothing to loathe in non-greed, non-hate and non-delusion. Yet until death he would have to live in a world of greed, hate and delusion and would have to cope with them, some times loathing non-greed, non-hate and non-delusion.

4. In the loathsome and the non-loathsome, he abides seeing the non-loathsome. ‘pa.tikuule ca appa.tikuule ca appa.tikuulasa~n~nii vihareyyan.’ The loathsome are greed, hate and delusion, the non-loathsome are non-greed, non-hate and non-delusion. The worthy one living in a world of greed, hate and delusion, would have to accept either group without loathing them. If he loathes them, he would have to end his life.

5. In the non-loathsome and the loathsome he abides seeing the loathsome. ‘appa.tikuule ca patikuule ca pa.tikuulasa~n~n vihareyyu.m’ The worthy one some times loathes both the groups described in Note 3 and even thinks to end his life. Several instances could be found in the Buddhist literature to prove this fact.

6. These the empty houses.’etaani su~n~naagaaraani’ The empty houses are the concentrations above the first jhaana, as they are without thinking and discursive thinking.

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