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and things cognizable by tongue-consciousness as 'This is not mine, this I am not, this is not my self'?" "Seeing what, friend Channa, knowing what, do you regard the body, In this, friend Channa, in body-consciousness... in the mind, friend Channa, in mind-consciousness, in mind-consciousness-cognizable phenomena, seeing what, understanding what, do you observe the mind, mind-consciousness, mind-consciousness-cognizable phenomena as: 'This is not mine, I am not this, this is not my self'?" "In the eye, friend Sāriputta, in eye-consciousness, in eye-consciousness-cognizable phenomena, seeing cessation, understanding cessation, I observe the eye, eye-consciousness, eye-consciousness-cognizable phenomena as: 'This is not mine, I am not this, this is not my self'. In the ear, friend Sāriputta, in ear-consciousness... in the nose, friend Sāriputta, in nose-consciousness... on the tongue, friend Sāriputta, in tongue-consciousness... in the body, friend Sāriputta, in body-consciousness... in the mind, friend Sāriputta, in mind-consciousness, in mind-consciousness-cognizable phenomena, seeing cessation, understanding cessation, I observe the mind, mind-consciousness, mind-consciousness-cognizable phenomena as: 'This is not mine, I am not this, this is not my self'." When this was said, Venerable Mahācunda said to Venerable Channa: "Therefore, friend Channa, this teaching of the Blessed One should always be kept in mind: 'For one who relies, there is wavering; for one who relies not, there is no wavering. When there is no wavering, there is tranquility; when there is tranquility, there is no inclination. When there is no inclination, there is no coming and going. When there is no coming and going, there is no passing away and reappearing. When there is no passing away and reappearing, there is neither here nor beyond nor in between the two. This is the end of suffering.'" Then Venerable Sāriputta and Venerable Mahācunda, having exhorted Venerable Channa with this instruction, rose from their seats and departed. Then, not long after Venerable Sāriputta and Venerable Mahācunda had departed, Venerable Channa took the knife. Then Venerable Sāriputta approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. To one side And seated there, indeed, the venerable Sāriputta said to the Blessed One: "Venerable sir, the venerable Channa has used the knife. What is his destination? What is his future state?" "Was it not declared to you, Sāriputta, by the monk Channa himself, that he was blameless?" "There is, venerable sir, a village called Pubbajira, a Vajji village. There, the venerable Channa has friendly families, intimate families, and supportive families." "Indeed, Sāriputta, the monk Channa has friendly families, intimate families, and supportive families. But I do not, Sāriputta, for that reason alone, say 'he is blameworthy'. Whoever, Sāriputta, lays down this body and takes up another body, him I call 'blameworthy'. That is not the case for the monk Channa. 'The monk Channa, blameless, used the knife.' Thus, Sāriputta, you should remember this." This is what the Blessed One said. The venerable Sāriputta, delighted, rejoiced in the Blessed One's words. The Discourse on the Exhortation to Channa, the second, is finished. 3. The Discourse on the Exhortation to Puṇṇa 395. Thus have I heard: On one occasion, the Blessed One was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park. Then, the venerable Puṇṇa, having risen from his seclusion in the evening, approached the Blessed One. Having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, indeed, the venerable Puṇṇa said to the Blessed One: "It would be good, venerable sir, if the Blessed One would exhort me with a brief instruction, so that, having heard the Dhamma from the Blessed One, I might dwell alone, secluded, diligent, ardent, and resolute." "In that case, Puṇṇa, listen, pay careful attention; I will speak." "Yes, venerable sir," the venerable Puṇṇa replied to the Blessed One. The Blessed One said this: "There are, Puṇṇa, forms cognizable by the eye, desirable, agreeable, pleasing, lovely, connected with sensual desire, enticing. desirable, pleasing, agreeable, lovely, connected with sensual pleasure, enticing. If a monk delights in them, welcomes them, remains absorbed in them, as he delights in them, welcomes them, remains absorbed in them, delight arises in him. ‘From the arising of delight comes the arising of suffering, Punna,’ I say. “There are, Punna, sounds cognizable by the ear… odors cognizable by the nose… flavors cognizable by the tongue… tangibles cognizable by the body… mental phenomena cognizable by the mind, desirable, pleasing, agreeable, lovely, connected with sensual pleasure, enticing. If a monk delights in them, welcomes them, remains absorbed in them, as he delights in them, welcomes them, remains absorbed in them, delight arises in him. ‘From the arising of delight comes the arising of suffering, Punna,’ I say. “But there are, Punna, forms cognizable by the eye, desirable, pleasing, agreeable, lovely, connected with sensual pleasure, enticing. If a monk does not delight in them, does not welcome them, does not remain absorbed in them, as he does not delight in them, does not welcome them, does not remain absorbed in them, delight ceases in him. ‘From the cessation of delight comes the cessation of suffering, Punna,’ I say. “But there are, Punna, sounds cognizable by the ear… odors cognizable by the nose… flavors cognizable by the tongue… tangibles cognizable by the body… mental phenomena cognizable by the mind, desirable, pleasing, agreeable, lovely, connected with sensual pleasure, enticing. If a monk does not delight in them, does not welcome them, does not remain absorbed in them, as he does not delight in them, does not welcome them, does not remain absorbed in them, delight ceases in him. ‘From the cessation of delight comes the cessation of suffering, Punna,’ I say. “Having been exhorted by me, Punna, with this brief exhortation, in which country will you dwell?” “Having been exhorted by the Blessed One, venerable sir, with this brief exhortation, there is a country called Sunāparanta; there I will dwell.” “Fierce, Punna, are the people of Sunāparanta; harsh, Punna, are the people of Sunāparanta. If, Punna, the people of Sunāparanta abuse you, revile you, then, Punna, , what will it be like?” “If, venerable sir, the people of Sunāparanta abuse me, revile me, then it will be like this for me: ‘These people of Sunāparanta are good, these people of Sunāparanta are very good, in that they do not strike me with their hands.’ Thus, Blessed One, it will be; thus, Fortunate One, it will be.” “But if, Puṇṇa, those people of Sunāparanta strike you with their hands, then, Puṇṇa, what will it be like?” “If, venerable sir, the people of Sunāparanta strike me with their hands, then it will be like this for me: ‘These people of Sunāparanta are good, these people of Sunāparanta are very good, in that they do not strike me with clods of earth.’ Thus, Blessed One, it will be; thus, Fortunate One, it will be.” “But if, Puṇṇa, those people of Sunāparanta strike you with clods of earth, then, Puṇṇa, what will it be like?” “If, venerable sir, the people of Sunāparanta strike me with clods of earth, then it will be like this for me: ‘These people of Sunāparanta are good, these people of Sunāparanta are very good, in that they do not strike me with sticks.’ Thus, Blessed One, it will be; thus, Fortunate One, it will be.” “But if, Puṇṇa, those people of Sunāparanta strike you with sticks, then, Puṇṇa, what will it be like?” “If, venerable sir, the people of Sunāparanta strike me with sticks, then it will be like this for me: ‘These people of Sunāparanta are good, these people of Sunāparanta are very good, in that they do not strike me with weapons.’ Thus, Blessed One, it will be; thus, Fortunate One, it will be.” “But if, Puṇṇa, those people of Sunāparanta strike you with weapons they will strike me with a weapon, then how will it be for you, Puṇṇa?” “If, venerable sir, the people of Sunāparanta strike me with a weapon, then it will be thus for me: ‘These people of Sunāparanta are indeed good, these people of Sunāparanta are indeed very good, in that they do not deprive me of life with a sharp weapon.’ Thus, O Blessed One, it will be; thus, O Fortunate One, it will be.” “But if, Puṇṇa, the people of Sunāparanta deprive you of life with a sharp weapon, then how will it be for you, Puṇṇa?” “If, venerable sir, the people of Sunāparanta deprive me of life with a sharp weapon, then it will be thus for me: ‘There are indeed disciples of the Blessed One who, wearied, ashamed, disgusted with the body and life, seek a weapon-bearer. This weapon-bearer has been found by me without being sought.’ Thus, O Blessed One, it will be; thus, O Fortunate One, it will be.” “Excellent, excellent, Puṇṇa! You will indeed be able, Puṇṇa, endowed with this self-restraint and peacefulness, to dwell in the country of Sunāparanta. Now, Puṇṇa, do as you deem fit.” 397. Then the Venerable Puṇṇa, having rejoiced in and approved of the Blessed One’s words, rose from his seat, saluted the Blessed One, circumambulated him, arranged his lodging, and taking his bowl and robe, set out on a journey towards the country of Sunāparanta. Journeying by stages, he arrived at the country of Sunāparanta. There, indeed, the Venerable Puṇṇa dwelt in the country of Sunāparanta. Then, during that very rainy season, the Venerable Puṇṇa converted five hundred lay followers; during that very rainy season, he converted five hundred female lay followers; during that very rainy season, he realized the three knowledges. Then the Venerable Puṇṇa, after He attained final Nibbāna at a later time.