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in the heard, there will be just the heard; in the sensed, there will be just the sensed; in the cognized, there will be just the cognized; then you, Mālukyaputta..." You, not that. Since you, Mālukyaputta, are not that; therefore you, Mālukyaputta, are not there. Since you, Mālukyaputta, are not there; therefore you, Mālukyaputta, are not here, not beyond, not in between both. This is the end of suffering. Venerable sir, I understand the meaning of this brief statement by the Blessed One in detail – Having seen a form, mindfulness is lost, making a pleasing sign in mind. With a mind inflamed, he feels, and clings to it. For him, feelings increase, many, born of form; covetousness and vexation, his mind is afflicted. Thus accumulating suffering, Nibbāna is far away. Having heard a sound, mindfulness is lost, making a pleasing sign in mind. With a mind inflamed, he feels, and clings to it. For him, feelings increase, many, born of sound; covetousness and vexation, his mind is afflicted. Thus accumulating suffering, Nibbāna is far away. Having smelt an odor, mindfulness is lost, making a pleasing sign in mind. With a mind inflamed, he feels, and clings to it. For him, feelings increase, many, born of odor; covetousness and vexation, his mind is afflicted. Thus accumulating suffering, Nibbāna is far away. Having tasted a flavor, mindfulness is lost, making a pleasing sign in mind. With a mind inflamed, he feels, and clings to it. For him, feelings increase, many, born of flavor; covetousness and vexation, his mind is afflicted. Thus accumulating suffering, Nibbāna is far away. Having felt a touch, mindfulness is lost, making a pleasing sign in mind. With a mind inflamed, he feels, and clings to it. For him, feelings increase, many, born of touch; covetousness and vexation, his mind is afflicted. Thus accumulating suffering, Nibbāna is far away. Having cognized a mind-object, mindfulness is lost, making a pleasing sign in mind. With a mind inflamed, he feels, comes, and he dwells absorbed in it. For him feelings grow, many born of phenomena; Greed and vexation, his mind is afflicted; Thus accumulating suffering, Nibbāna is said to be far away. He is not attached to forms, seeing form mindfully; With an unattached mind he feels, and does not dwell absorbed in it. As he sees form, and also experiences feeling; It diminishes, it does not increase, thus he lives mindfully; Thus diminishing suffering, Nibbāna is said to be near. He is not attached to sounds, hearing sound mindfully; With an unattached mind he feels, and does not dwell absorbed in it. As he hears sound, and also experiences feeling; It diminishes, it does not increase, thus he lives mindfully; Thus diminishing suffering, Nibbāna is said to be near. He is not attached to smells, smelling smell mindfully; With an unattached mind he feels, and does not dwell absorbed in it. As he smells smell, and also experiences feeling; It diminishes, it does not increase, thus he lives mindfully; Thus diminishing suffering, Nibbāna is said to be near. He is not attached to tastes, tasting taste mindfully; With an unattached mind he feels, and does not dwell absorbed in it. As he tastes taste, and also experiences feeling; It diminishes, it does not increase, thus he lives mindfully; Thus diminishing suffering, Nibbāna is said to be near. He is not attached to touches, touching touch mindfully; With an unattached mind he feels, and does not dwell absorbed in it. As he touches touch, and also experiences feeling; It diminishes, it does not increase, thus he lives mindfully; Thus diminishing suffering, Nibbāna is said to be near. He is not attached to mind-objects, knowing mind-object mindfully; With an unattached mind he feels, and does not dwell absorbed in it. As he knows mind-object, and also experiences feeling; It diminishes, it does not increase, thus he lives mindfully; Thus diminishing suffering, Nibbāna is said to be near. “Venerable sir, I understand the meaning of what the Blessed One has spoken in brief, in this detailed way.” “Good, good, Mālukyaputta! It is good, Mālukyaputta, that you understand the meaning of what I have spoken in brief, in detail – Having seen a form, mindfulness is lost, He attends to a pleasing sign; With a mind full of lust, he experiences it, And he clings to it. For him, feelings increase, Many, born of form; Covetousness and vexation, His mind is afflicted; Thus accumulating suffering, Nibbāna is far away. He does not lust after phenomena, Knowing the Dhamma, mindful; With a mind free from lust, he experiences it, And he does not cling to it. As he understands the Dhamma, And experiences feeling; It wanes, it does not grow, Thus he lives mindfully; Thus diminishing suffering, Nibbāna is near.” “Mālukyaputta, the meaning of what I have spoken in brief should be understood in this detailed way.” Then, the Venerable Mālukyaputta, having rejoiced in and approved of the Blessed One's words, rose from his seat, saluted the Blessed One, circumambulated him clockwise, and departed. Then, the Venerable Mālukyaputta, dwelling alone, secluded, diligent, ardent, and resolute, not long thereafter – for the sake of which noble sons rightly go forth from home to homelessness, that unsurpassed culmination of the holy life – having realized it for himself with direct knowledge in this very life, entered upon and dwelt in it. He understood: “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.” And the Venerable Mālukyaputta became one of the Arahants. The Second. 3. The Discourse on Things Leading to Decline “Monks, I will teach you things leading to decline, things not leading to decline, and the six bases for mastery. Listen to that. And how, monks, are there things leading to decline? Here, monks, when a monk sees a form with the eye, evil, unwholesome thoughts of desire arise [unwholesome evil unwholesome thoughts, connected with attachment, arise. If a monk endures them, does not abandon them, does not dispel them, does not make an end of them, does not make them disappear, then, monks, it should be known by that monk: ‘I am declining in wholesome states.’ For this is called decline by the Blessed One… Again, moreover, monks, having tasted a flavor with the tongue, there arise… Again, moreover, monks, having cognized a mental phenomenon with the mind, there arise evil unwholesome thoughts, connected with attachment. If a monk endures them, does not abandon them, does not dispel them, does not make an end of them, does not make them disappear, then, monks, it should be known by that monk: ‘I am declining in wholesome states.’ For this is called decline by the Blessed One. Thus, monks, one is subject to decline. And how, monks, is one not subject to decline? Here, monks, having seen a form with the eye, there arise evil unwholesome thoughts, connected with attachment. If a monk does not endure them, abandons them, dispels them, makes an end of them, makes them disappear, then, monks, it should be known by that monk: ‘I am not declining in wholesome states.’ For this is called non-decline by the Blessed One… Again, moreover, monks, having tasted a flavor with the tongue, there arise… Again, moreover, monks, having cognized a mental phenomenon with the mind, there arise evil unwholesome thoughts, connected with attachment. If a monk does not endure them, abandons them, dispels them, makes an end of them, makes them disappear, then, monks, it should be known by that monk: ‘I am not declining in wholesome states.’ For this is called non-decline by the Blessed One. Thus, monks, one is not subject to decline. And what, monks, are the six spheres of mastery? Here, Monks, for a monk, having seen a form with the eye, evil, unwholesome thoughts of desire, leading to fetters, do not arise. This should be known, monks, by the monk – ‘This sense-sphere is overcome.’ And this sense-sphere of overcoming has been spoken of by the Blessed One. ... Furthermore, monks, for a monk, having cognized a mental phenomenon with the mind, evil, unwholesome thoughts of desire, leading to fetters, do not arise. This should be known, monks, by the monk – ‘This sense-sphere is overcome.’ And this sense-sphere of overcoming has been spoken of by the Blessed One. These, monks, are called the six sense-spheres of overcoming. The third. 4. The Discourse on Dwelling in Heedlessness 97. "Monks, I will teach you about dwelling in heedlessness and dwelling in heedfulness. Listen to that. And how, monks, does one dwell in heedlessness? Monks, for one dwelling with the eye faculty unrestrained, the mind is scattered. In forms cognizable by the eye, for one whose mind is scattered, joy does not arise. When joy is absent, rapture does not arise. When rapture is absent, tranquility does not arise. When tranquility is absent, suffering arises. For one suffering, the mind is not concentrated. When the mind is not concentrated, the Dhamma does not become manifest. Due to the non-manifestation of the Dhamma, one is reckoned as dwelling in heedlessness. ... Monks, for one dwelling with the tongue faculty unrestrained, the mind is scattered in tastes cognizable by the tongue. For one whose mind is scattered, ... one is reckoned as dwelling in heedlessness. ... Monks, for one dwelling with the mind faculty unrestrained, the mind is scattered in mental phenomena cognizable by the mind. For one whose mind is scattered, joy does not arise. When joy is absent, rapture does not arise. When rapture is absent, tranquility does not arise. When tranquility is absent, suffering arises. For one suffering, the mind is not concentrated. When the mind is not concentrated, the Dhamma does not become manifest. Due to the non-manifestation of the Dhamma, one is reckoned as dwelling in heedlessness. Thus, indeed, monks, does one dwell in heedlessness. "And how, monks,