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knowing, seeing as it is... The mind, monks, knowing, seeing as it is, mental phenomena, knowing, seeing as it is, mind-consciousness, knowing, seeing as it is, mind-contact, knowing, seeing as it is, and whatever feeling arises dependent on mind-contact, whether pleasant or painful or neither-painful-nor-pleasant, that too... Knowing, seeing as it is, he does not delight in the mind, he does not delight in mental objects, he does not delight in mind-consciousness, he does not delight in mind-contact, and in whatever feeling arises dependent on mind-contact, whether pleasant or painful or neither-painful-nor-pleasant, in that too he does not delight. For him who dwells undelighted, unattached, unconfused, seeing the danger, in the future, the five clinging-aggregates diminish. And his craving for renewed existence, accompanied by delight and lust, delighting here and there, that is abandoned by him. His bodily torments are abandoned, his mental torments are abandoned; his bodily fevers are abandoned, his mental fevers are abandoned; his bodily burning pains are abandoned, his mental burning pains are abandoned. He experiences both bodily happiness and mental happiness. What is his view as it is, that is his right view; what is his intention as it is, that is his right intention; what is his effort as it is, that is his right effort; what is his mindfulness as it is, that is his right mindfulness; what is his concentration as it is, that is his right concentration. Indeed, his bodily action, verbal action, and livelihood were already perfectly purified. Thus, for him, this Noble Eightfold Path goes to the fulfillment of development. For him, thus developing this Noble Eightfold Path, the four foundations of mindfulness go to the fulfillment of development, the four right exertions go to the fulfillment of development, the four bases of psychic power go to the fulfillment of development, the five spiritual faculties go to the fulfillment of development, the five spiritual powers go to the fulfillment of development, the seven factors of awakening go to the fulfillment of development. For him, these two qualities proceed in tandem – tranquility and insight. Those things that are to be fully understood through direct knowledge, those things he fully understands through direct knowledge. Those things that are to be abandoned through direct knowledge, those things he abandons through direct knowledge. Those things that are to be developed through direct knowledge... the things that should be developed by direct knowledge, he develops them by direct knowledge. The things that should be realized by direct knowledge, he realizes them by direct knowledge. “And what, monks, are the things to be fully understood by direct knowledge? ‘The five clinging-aggregates’ is the answer, namely—the clinging-aggregate of form, the clinging-aggregate of feeling, the clinging-aggregate of perception, the clinging-aggregate of volitional formations, the clinging-aggregate of consciousness. These things are to be fully understood by direct knowledge. “And what, monks, are the things to be abandoned by direct knowledge? Ignorance and craving for existence—these things are to be abandoned by direct knowledge. “And what, monks, are the things to be developed by direct knowledge? Tranquility and insight—these things are to be developed by direct knowledge. “And what, monks, are the things to be realized by direct knowledge? Knowledge and liberation—these things are to be realized by direct knowledge.” This is what the Blessed One said. Delighted, those monks rejoiced in the Blessed One’s words. The Great Saḷāyatanika Sutta, the seventh, is finished. 8. The Nagaravindeyya Sutta 434. Thus have I heard—On one occasion the Blessed One was wandering in the Kosala country with a large community of monks, and he arrived at a Kosalan brahmin village named Nagaravinda. The brahmin householders of Nagaravinda heard: “It is said that the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, is wandering in the Kosala country with a large community of monks and has arrived at Nagaravinda. And this good report of the Venerable Gotama has spread: ‘Indeed, that Blessed One is an Arahant, perfectly enlightened, endowed with knowledge and conduct, a well-farer, knower of the world, unsurpassed trainer of persons to be tamed, teacher of gods and humans, the Buddha, the Blessed One.’ He proclaims this world with its devas, Māras, and Brahmās, this generation with its ascetics and brahmins, its kings and people, having realized it for himself with direct knowledge. He teaches the Dhamma that is good in the beginning, good in the middle, good in the end, with meaning with all its aspects, a complete, pure, and purified holy life. Good it is indeed to see such Arahants.” Then the householders and brahmins of Nagaravinda approached the Blessed One. Some, having approached, bowed down to the Blessed One and sat to one side. Some exchanged greetings with the Blessed One; having exchanged courteous and memorable talk, they sat to one side. Some, having raised their joined hands towards the Blessed One, sat to one side. Some, having announced their name and clan to the Blessed One, sat to one side. Some remained silent and sat to one side. To the householders and brahmins of Nagaravinda, seated to one side, the Blessed One spoke thus: 435. “If, householders, other wanderers of other sects were to ask you thus: ‘Of what kind, householders, are ascetics and brahmins who should not be honored, who should not be respected, who should not be esteemed, who should not be worshipped?’ Being asked thus, householders, you should answer those wanderers of other sects thus: ‘Those ascetics and brahmins who are not free from lust for forms cognizable by the eye, not free from hatred, not free from delusion, whose minds are not inwardly calmed, who behave unevenly with body, speech, and mind— such ascetics and brahmins should not be honored, should not be respected, should not be esteemed, should not be worshipped. For what reason? Because we too are not free from lust for forms cognizable by the eye, not free from hatred, not free from delusion, whose minds are not inwardly calmed, who behave unevenly with body, speech, and mind. We see no superiority in their conduct over ours. Therefore, those venerable ascetics and brahmins should not be honored, should not be respected, should not be esteemed, should not be worshipped. Those ascetics and brahmins who are not free from lust for sounds cognizable by the ear… for smells cognizable by the nose… for tastes cognizable by the tongue… for tactile objects cognizable by the body… for mental phenomena cognizable by the mind, not free from hatred, not free from delusion, whose minds are not inwardly calmed, They behave unevenly with body, speech, and mind. Such recluses and brahmins should not be respected, should not be revered, should not be honored, should not be worshipped. For what reason? For we too, regarding mind-cognizable phenomena, are not free from lust, not free from hatred, not free from delusion. Our minds are not inwardly calmed. We behave unevenly with body, speech, and mind. We do not see their even conduct as superior to this. Therefore, those venerable recluses and brahmins should not be respected, should not be revered, should not be honored, should not be worshipped. When asked thus, householders, you should answer those other-sect wanderers thus. 436. But if, householders, other-sect wanderers should ask you thus: ‘Of what kind, householders, are the recluses and brahmins who should be respected, revered, honored, and worshipped?’ When asked thus, householders, you should answer those other-sect wanderers thus: ‘Those recluses and brahmins who, regarding eye-cognizable forms, are free from lust, free from hatred, free from delusion, whose minds are inwardly calmed, who behave evenly with body, speech, and mind, such recluses and brahmins should be respected, revered, honored, and worshipped. For what reason? For we too, regarding eye-cognizable forms, are not free from lust, not free from hatred, not free from delusion. Our minds are not inwardly calmed. We behave unevenly with body, speech, and mind. We do see their even conduct as superior to this. Therefore, those venerable recluses and brahmins should be respected, revered, honored, and worshipped. Those recluses and brahmins who, regarding ear-cognizable sounds… regarding nose-cognizable odors… regarding tongue-cognizable tastes… regarding body-cognizable touches… regarding mind-cognizable phenomena, are free from lust, free from hatred, free from delusion, whose minds are inwardly calmed, who behave evenly with body, speech, and mind, such recluses and brahmins should be respected, revered, honored, and worshipped. For what reason? For we too, regarding mind-cognizable ph… in homes, not free from passion, not free from hatred, not free from delusion, with minds not inwardly calmed, we walk unevenly, with body, speech, and mind. For them, this is even a superior practice, so they see. Therefore, those venerable ascetics and brahmins are to be honored, to be respected, to be esteemed, to be worshipped. When thus questioned, householders, you should answer those other ascetics and wanderers thus. 437. If, householders, those other ascetics and wanderers should question you thus: "What, sirs, are your signs? What are your reasons, by which you, sirs, say this? Surely, those sirs are either free from passion, or are practicing for the removal of passion; are either free from hatred, or are practicing for the removal of hatred; are either free from delusion, or are practicing for the removal of delusion." When thus questioned, householders, you should answer those other ascetics and wanderers thus: "Indeed, sirs, those sirs resort to remote forest and jungle dwellings. There are no such visible forms there