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lovely, connected with sensual pleasure, enticing. leading to, but not for the seeing of divine forms, lovely, associated with sensual pleasure, alluring. 370. Here, Mahāli, for a monk in the eastern direction, concentration is developed in both aspects: for the seeing of divine forms, lovely, associated with sensual pleasure, alluring, and for the hearing of divine sounds, lovely, associated with sensual pleasure, alluring. He, in the eastern direction, in concentration developed in both aspects, for the seeing of divine forms, lovely, associated with sensual pleasure, alluring, and for the hearing of divine sounds, lovely, associated with sensual pleasure, alluring— in the eastern direction, he sees divine forms, lovely, associated with sensual pleasure, alluring, and he hears divine sounds, lovely, associated with sensual pleasure, alluring. What is the reason for that? Thus it is, Mahāli, for a monk in the eastern direction, in concentration developed in both aspects, for the seeing of divine forms, lovely, associated with sensual pleasure, alluring, and for the hearing of divine sounds, lovely, associated with sensual pleasure, alluring. 371. Furthermore, Mahāli, for a monk in the southern direction... in the western direction... in the northern direction... upwards, downwards, across, concentration is developed in both aspects: for the seeing of divine forms, lovely, associated with sensual pleasure, alluring, and for the hearing of divine sounds, lovely, associated with sensual pleasure, alluring. He, upwards, downwards, across, in concentration developed in both aspects, for the seeing of divine forms, lovely, associated with sensual pleasure, alluring, and for the hearing of divine sounds, lovely, associated with sensual pleasure, alluring— upwards, downwards, across, he sees divine forms, lovely, associated with sensual pleasure, alluring, and he hears divine sounds, lovely, associated with sensual pleasure, alluring. What is the reason for that? Thus it is, Mahāli, for a monk upwards, downwards, across, in both aspects... When concentration is not developed, for the seeing of divine forms, lovely, connected with sensual desire, and alluring; and for the hearing of divine sounds, lovely, connected with sensual desire, and alluring. This, Mahāli, is the reason, this is the cause, why, though present, Sunakkhatta the Licchavi's son did not hear divine sounds, lovely, connected with sensual desire, and alluring, not because they were absent. "Surely, Venerable Sir, for the realization of these developments of concentration do monks lead the holy life under the Blessed One?" "No, Mahāli, it is not for the realization of these developments of concentration that monks lead the holy life under me. There are, Mahāli, other things higher and more excellent, for the realization of which monks lead the holy life under me." "And what, Venerable Sir, are those things higher and more excellent, for the realization of which monks lead the holy life under the Blessed One?" "Here, Mahāli, a monk, with the destruction of three fetters, becomes a stream-enterer, not subject to falling into lower states, assured, with full enlightenment as his destination. This too, Mahāli, is a thing higher and more excellent, for the realization of which monks lead the holy life under me. "Furthermore, Mahāli, a monk, with the destruction of three fetters, and with the attenuation of lust, hatred, and delusion, becomes a once-returner, having come to this world just once more, makes an end of suffering. This too, Mahāli, is a thing higher and more excellent, for the realization of which monks lead the holy life under me. "Furthermore, Mahāli, a monk, with the destruction of the five lower fetters, becomes an apparitional reborn one, attaining final Nibbāna there, not liable to return from that world. This too, Mahāli, is a thing higher and more excellent, for the realization of which monks lead the holy life under me. "Furthermore, Mahāli, , a bhikkhu, by the destruction of the taints, enters and dwells in the taintless liberation of mind, liberation through wisdom, having realized it for himself with direct knowledge in this very life. This, Mahāli, is a teaching more excellent and more sublime, for the realization of which bhikkhus lead the holy life under me. These, Mahāli, are the teachings more excellent and more sublime, for the realization of which bhikkhus lead the holy life under me.” The Noble Eightfold Path “Is there, Venerable Sir, a path, is there a way for the realization of these teachings?” “There is, Mahāli, a path, there is a way for the realization of these teachings.” “What then, Venerable Sir, is the path, what is the way for the realization of these teachings?” “It is this Noble Eightfold Path, that is to say: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, Mahāli, is the path, this is the way for the realization of these teachings. The Story of the Two Ascetics “Once, Mahāli, I was dwelling in Kosambī, in Ghositārāma. Then two ascetics, Muṇḍiya the wanderer and Jāliya, his disciple who carried a wooden bowl, approached me. Having approached, they exchanged greetings with me. Having concluded the courteous and memorable talk, they stood to one side. Standing to one side, those two ascetics said to me: ‘Is it, friend Gotama, the same life and the same body, or is it a different life and a different body?’ “‘Listen then, friends, attend carefully, I shall speak.’ ‘Yes, friend,’ those two ascetics replied to me. I said this: ‘Here, friends, a Tathāgata arises in the world, an Arahant, a Fully Self-Enlightened One… (as elaborated in sections 190-212). Thus, friends, a bhikkhu is endowed with virtue… …he enters upon the first jhāna…” dwells with full comprehension. Indeed, friend, a monk who thus knows, thus sees, is it proper for him to say: 'the life is the same as the body' or 'the life is different from the body'? That monk, friend, who thus knows, thus sees, it is proper for him to say: 'the life is the same as the body' or 'the life is different from the body'. But I, friend, thus know, thus see. Yet I do not say: 'the life is the same as the body' or 'the life is different from the body'. ... (This pattern repeats for the second, third, and fourth jhanas, as he dwells having attained them.) ... directs and inclines the mind to knowledge and vision. Indeed, friend, a monk who thus knows, thus sees, is it proper for him to say: 'the life is the same as the body' or 'the life is different from the body'? That monk, friend, who thus knows, thus sees, it is proper for him to say: 'the life is the same as the body' or 'the life is different from the body'. But I, friend, thus know, thus see. Yet I do not say: 'the life is the same as the body' or 'the life is different from the body'. ... understands: 'there is no further state of being for me'. Indeed, friend, a monk who thus knows, thus sees, is it proper for him to say: 'the life... Is the soul the same as the body? Or is the soul one thing and the body another? That monk, friend, who thus knows, thus sees, it is not proper for him to say this – "The soul is the same as the body," or "The soul is one thing and the body another." But I, friend, thus know, thus see. Yet I do not say – "The soul is the same as the body," or "The soul is one thing and the body another." This the Blessed One said. Delighted and uplifted, the Licchavi rejoiced in the Blessed One's words. The Mahāli Sutta, the sixth, is finished.