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not liable to arise again in the future. Therefore, the Tathāgata is called 'not a roamer in a nest'. And for the signs of sound... smell... taste... touch... mental phenomena, the ties, attachments, and bonds, which are like a nest— these have been abandoned by the Tathāgata, cut off at the root, made like a palm stump, brought to non-existence, not liable to arise again in the future. Therefore, the Tathāgata is called 'not a roamer in a nest'. Thus, indeed, householder, one is not a roamer in a nest. he is one who goes to a single house. “And how, householder, is one familiar with the village? Here, householder, some person lives mingled with householders, rejoicing with them, sorrowing with them, happy when they are happy, sad when they are sad, and when duties arise, he himself applies himself to them. Thus, householder, is one familiar with the village. “And how, householder, is one not familiar with the village? Here, householder, a monk lives unmingled with householders, not rejoicing with them, not sorrowing with them, not happy when they are happy, not sad when they are sad, and when duties arise, he himself does not apply himself to them. Thus, householder, is one not familiar with the village. “And how, householder, is one not empty of sensual pleasures? Here, householder, some person is not rid of lust for sensual pleasures, not rid of desire, not rid of affection, not rid of thirst, not rid of fever, not rid of craving. Thus, householder, is one not empty of sensual pleasures. “And how, householder, is one empty of sensual pleasures? Here, householder, some person is rid of lust for sensual pleasures, rid of desire, rid of affection, rid of thirst, rid of fever, rid of craving. Thus, householder, is one empty of sensual pleasures. “And how, householder, is one one who looks forward? Here, householder, some person thinks: ‘May I be of such form in the future, may I be of such feeling in the future, may I be of such perception in the future, may I be of such volitional formations in the future, may I be of such consciousness in the future.’ Thus, householder, is one one who looks forward. “And how, householder, is one one who does not look forward? Here, householder, some person does not think: ‘May I be of such form in the future, may I be of such feeling in the future, may I be of such perception in the future, may I be of such volitional formations in the future, may I be of such consciousness in the future.’ Thus, householder, is one one who does not look forward. “And how, Householder, how does one speak disputing with people? Here, householder, someone speaks such a kind of speech: 'You do not know this Dhamma and Discipline; I know this Dhamma and Discipline. How will you know this Dhamma and Discipline? You are wrongly practiced; I am rightly practiced. What should be said first, you said last; what should be said last, you said first. Mine is consistent, yours is inconsistent. What you are accustomed to, is topsy-turvy. Your argument is refuted; go, seek release from the argument. You are defeated; untangle it, if you can.' Thus, householder, one speaks disputing with people. And how, householder, does one speak not disputing with people? Here, householder, a monk does not speak such a kind of speech: 'You do not know this Dhamma and Discipline... ...untangle it, if you can.' Thus, householder, one speaks not disputing with people. Thus, householder, what was said by the Blessed One in the Aṭṭhakavagga, in the Māgaṇḍiya Question: "Having abandoned home, wandering without a dwelling, not creating friendships with ascetics in the village; empty of sensual pleasures, not putting anything forward, how would one speak not disputing with people?" Of this, householder, spoken concisely by the Blessed One, the meaning should be understood in this detailed way. The third. 4. The Second Hāliddikāni Sutta 4. Thus have I heard: At one time, Venerable Mahākaccāna was dwelling in Avanti, at Kuraraghara, on Papāta mountain. Then Hāliddikāni the householder approached Venerable Mahākaccāna... ...Seated to one side, Hāliddikāni the householder said to Venerable Mahākaccāna: "This was said, venerable sir, by the Blessed One in the Sakka Question: 'Those ascetics and brahmins who are liberated by the destruction of craving, they are utterly accomplished, utterly secure from bondage, utterly celibate, utterly ended, the best of gods and humans.'" "How, venerable sir, is the meaning of this, spoken concisely by the Blessed One, to be understood in detail?" householder?” “In the element of form, householder, whatever is desire, whatever is passion, whatever is delight, whatever is craving, whatever are the attachments and clingings, the mental fixations, adherences, and latent tendencies— through their destruction, dispassion, cessation, relinquishment, and giving up, the mind is said to be well-liberated. “In the element of feeling, householder… in the element of perception, householder… in the element of mental formations, householder… in the element of consciousness, householder, whatever is desire, whatever is passion, whatever is delight, whatever is craving, whatever are the attachments and clingings, the mental fixations, adherences, and latent tendencies— through their destruction, dispassion, cessation, relinquishment, and giving up, the mind is said to be well-liberated. “Thus, householder, what was said by the Blessed One in the Sakka’s Question— ‘Those ascetics and brahmins who are liberated through the destruction of craving, they are utterly accomplished, utterly secure from bondage, utterly pure in conduct, utterly at the end, the best among gods and humans’— “The meaning of this brief statement by the Blessed One, householder, is to be understood in this extensive way.” The Fourth. 5. Discourse on Concentration 5. Thus have I heard: On one occasion the Blessed One was dwelling at Savatthi, in Jeta’s Grove, Anathapindika’s Park. There the Blessed One addressed the bhikkhus, “Bhikkhus!” “Venerable sir!” those bhikkhus replied to the Blessed One. The Blessed One said this: “Develop concentration, bhikkhus; a bhikkhu who is concentrated, bhikkhus, understands things as they are. And what does he understand as it is? The origin and passing away of form, the origin and passing away of feeling, the origin and passing away of perception, the origin and passing away of mental formations, the origin and passing away of consciousness.” “And what, bhikkhus, is the origin of form? What is the origin of feeling? What is the origin of perception? What is the origin of mental formations? What is the origin of consciousness? Here, bhikkhus, a bhikkhu delights, he welcomes, he remains attached. “And what does he delight in, welcome, remain attached to? He delights in form, welcomes He grasps, clings to it. For him delighting in form, welcoming it, clinging to it, delight arises. That delight in form is clinging. With clinging as condition, being comes to be; with being as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Thus is the origin of this whole mass of suffering. He delights in feeling... ...he delights in perception... ...he delights in fabrications... ...he delights in consciousness, welcomes it, clings to it. For him delighting in consciousness, welcoming it, clinging to it, delight arises. That delight in consciousness is clinging. With clinging as condition, being comes to be; with being as condition, birth; with birth as condition... ...Thus is the origin of this whole mass of suffering. This, monks, is the origin of form; this is the origin of feeling; this is the origin of perception; this is the origin of fabrications; this is the origin of consciousness. And what, monks, is the disappearance of form, what of feeling... what of perception... what of fabrications... what of consciousness is the disappearance? Here, monks, he does not delight, does not welcome, does not cling to it. And what does he not delight in, not welcome, not cling to? He does not delight in form, does not welcome it, does not cling to it. For him not delighting in form, not welcoming it, not clinging to it, that delight in form ceases. With the cessation of delight, clinging ceases; with the cessation of clinging, being ceases... ...Thus is the cessation of this whole mass of suffering. He does not delight in feeling, does not welcome it, does not cling to it. For him not delighting in feeling, not welcoming it, not clinging to it, that delight in feeling ceases. With the cessation of delight, clinging ceases; with the cessation of clinging, being ceases... ...Thus is the cessation of this whole mass of suffering. He does not delight in perception... ...he does not delight in fabrications, does not welcome them, does not cling to them. He abides. For him, not delighting in formations, not speaking highly of them, not clinging to them, abiding thus, whatever delight there is in formations, that ceases. With the cessation of that delight, there is the cessation of clinging; with the cessation of clinging, there is the cessation of becoming... Thus there is the cessation of this entire mass of suffering. He does not delight in consciousness, does not speak highly of it, does not cling to it, abiding thus. For him, not delighting in consciousness, not speaking highly of it, not clinging to it, abiding thus, whatever delight there is in consciousness, that ceases. With the cessation of that delight, there is the cessation of clinging... Thus there is the cessation of this entire mass of suffering. "This, monks, is the disappearance of form, this is the disappearance of feeling, this is the disappearance of perception, this is the disappearance of formations, this is the disappearance of consciousness." The Fifth. 6. The Discourse on Seclusion 6. At Sāvatthī. "Monks, engage in seclusion. A secluded monk, monks,