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he experiences an inner unmolested happiness. He acts with full awareness when going forward and returning; he acts with full awareness when looking ahead and looking around; he acts with full awareness when bending and stretching; he acts with full awareness when wearing his outer robe, bowl, and robes; when eating, drinking in eating, in drinking, he acts with full awareness; in urinating, in defecating, he acts with full awareness; in going, in standing, in sitting, in sleeping, in waking, in speaking, in remaining silent, he acts with full awareness. 13. "Endowed with this noble aggregate of virtue, (endowed with this noble contentment,) endowed with this noble restraint of the senses, endowed with this noble mindfulness and clear comprehension, he resorts to a secluded dwelling: a forest, a root of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a jungle thicket, an open space, a heap of straw. After his meal, having returned from his alms round, he sits down, cross-legged, holding his body erect, and establishes mindfulness in front of him. He abandons covetousness for the world, he dwells with a mind free from covetousness, he purifies his mind from covetousness. He abandons ill will and malice, he dwells with a mind free from ill will, compassionate for all living beings, he purifies his mind from ill will and malice. He abandons sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and clearly comprehending, he purifies his mind from sloth and torpor. He abandons restlessness and remorse, he dwells unagitated, with his mind inwardly peaceful, he purifies his mind from restlessness and remorse. He abandons doubt, he dwells having crossed over doubt, without perplexity regarding wholesome states, he purifies his mind from doubt. "Having abandoned these five hindrances, these defilements of the mind, which weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna, which is accompanied by applied thought and sustained thought, born of seclusion, with rapture and pleasure. With the subsiding of applied thought and sustained thought, with the inner tranquility and unification of mind, he enters and dwells in the second jhāna, which is without applied thought and sustained thought, born of concentration, with rapture and pleasure. With the fading away of rapture, he dwells equanimous, mindful and clearly comprehending, and experiences pleasure with the body, that of which the noble ones declare: 'Equa with equanimity, mindful, and dwelling in comfort, he enters and abides in the third jhāna. With the fading away of pleasure and the fading away of pain, and with the prior disappearance of joy and sorrow, he enters and abides in the fourth jhāna, which is neither painful nor pleasant, and is purified by equanimity and mindfulness. 14. "With his mind thus concentrated, purified, cleansed, unblemished, rid of defilements, malleable, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the recollection of past lives. He recollects his manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, one hundred births, one thousand births, one hundred thousand births, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction and expansion: 'There I was of such a name, of such a clan, of such a color, of such a food, experiencing such pleasure and pain, having such a lifespan. Passing away from there, I reappeared elsewhere. There too I was of such a name, of such a clan, of such a color, of such a food, experiencing such pleasure and pain, having such a lifespan. Passing away from there, I reappeared here.' Thus he recollects his manifold past lives, with their aspects and details. 15. "With his mind thus concentrated, purified, cleansed, unblemished, rid of defilements, malleable, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the passing away and reappearance of beings. With the divine eye, purified and surpassing that of humans, he sees beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their kamma: 'Indeed, these good beings, endowed with misconduct in body, misconduct in speech, misconduct in mind, revilers of noble ones, holding wrong views, undertaking actions based on wrong views, upon the breakup of the body, after death, have reappeared in a state of deprivation, a bad destination, a lower realm, hell. Or, indeed, these beings, sirs, endowed with good conduct in body, endowed with good conduct in speech, endowed with good conduct in mind, not revilers of the noble ones, having right view, undertaking actions in accordance with right view, they, with the breaking up of the body, after death, are reborn in a good destination, a heavenly world. Thus, with the divine eye, purified and surpassing human, he sees beings passing away and reappearing, inferior and superior, beautiful and ugly, in good destinations and bad destinations, he understands beings according to their deeds. 16. He, with his mind thus concentrated, purified, bright, unblemished, rid of defilements, pliant, workable, steady, attained to imperturbability, directs his mind to the knowledge of the destruction of the taints. He understands, as it really is, 'This is suffering.' He understands, as it really is, 'This is the origin of suffering.' He understands, as it really is, 'This is the cessation of suffering.' He understands, as it really is, 'This is the path leading to the cessation of suffering.' He understands, as it really is, 'These are the taints.' He understands, as it really is, 'This is the origin of the taints.' He understands, as it really is, 'This is the cessation of the taints.' He understands, as it really is, 'This is the path leading to the cessation of the taints.' For him, thus knowing, thus seeing, his mind is liberated from the taint of sensual desire, his mind is liberated from the taint of becoming, his mind is liberated from the taint of ignorance. With liberation, the knowledge 'It is liberated' arises. He understands: 'Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being.' This, bhikkhus, is called a person who is not devoted to self-affliction or to the practice of self-affliction, nor to the affliction of others or to the practice of afflicting others. He, not afflicting himself, not afflicting others, in this very life, is cooled, extinguished, become cool, experiencing happiness, dwelling with a mind that has become divine. This the Blessed One said. Delighted, those bhikkhus rejoiced in the Blessed One's words. The Kandarakasutta, the first, is finished. 2. The Aṭṭhakanāgara Sutta 17. Thus have I heard – On one occasion the Venerable Ānanda was staying in Vesālī, at Beluvagāmaka. Now at that time, Dasama, the householder of Aṭṭhakanāgara, had arrived in Pāṭaliputta for some business. Then Dasama, the householder of Aṭṭhakanāgara, went to the Kukkuṭārāma, to a certain monk; having approached, he greeted that monk and sat down to one side. Sitting to one side, Dasama, the householder of Aṭṭhakanāgara, said to that monk: “Where, venerable sir, is the venerable Ānanda staying now? We wish to see the venerable Ānanda.” “That venerable Ānanda, householder, is staying in Vesālī, at Beluvagāmaka.” Then Dasama, the householder of Aṭṭhakanāgara, having finished that business in Pāṭaliputta, went to Vesālī, to Beluvagāmaka, to the venerable Ānanda; having approached, he greeted the venerable Ānanda and sat down to one side. 18. Sitting to one side, Dasama, the householder of Aṭṭhakanāgara, said to the venerable Ānanda: “Is there, venerable Ānanda, one teaching declared by the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Awakened One, by practicing which, a monk, diligent, ardent, resolute, has his unreleased mind released, his unexhausted defilements exhausted, and attains the unexcelled security from bondage not yet attained?” “There is, householder, one teaching declared by the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Awakened One, by practicing which, a monk, diligent, ardent, resolute, has his unreleased mind released, his unexhausted defilements exhausted, and attains the unexcelled security from bondage not yet attained.” “Which, venerable Ānanda, is that one teaching declared by the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Awakened One, by practicing which, a monk, diligent, ardent, resolute, the unliberated mind is liberated, the unexhausted defilements go to exhaustion, and the unreached unsurpassed security from bondage is attained”? 19. “Here, householder, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by initial application and sustained application, born of seclusion, with rapture and pleasure. He reflects thus: ‘This first jhāna too is conditioned, is volitionally produced. Whatever is conditioned, volitionally produced, that is impermanent, subject to cessation,’ he understands. Standing there, he attains the destruction of the defilements. If he does not attain the destruction of the defilements, then with that very delight in Dhamma, with that joy in Dhamma, through the destruction of the five lower fetters, he becomes an apparitional rebirth, there attaining final Nibbāna, not liable to return from that world. This too, householder, is a single Dhamma declared by that Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Awakened One, where a monk,