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does one dwell in heedfulness? is heedful? When a monk, monks, dwells with the eye faculty restrained, his mind is not diffused among eye-cognizable forms. With an undiffused mind, joy arises. Being joyful, rapture arises. With a rapturous mind, the body becomes tranquil. With a tranquil body, he dwells happily. For one who is happy, the mind becomes concentrated. When the mind is concentrated, the Dhamma becomes manifest. From the manifestation of the Dhamma, he is reckoned as one who dwells heedfully… …pe… When a monk, monks, dwells with the tongue faculty restrained, his mind is not diffused… …pe… he is reckoned as one who dwells heedfully. When a monk, monks, dwells with the mind faculty restrained, his mind is not diffused among mind-cognizable phenomena. With an undiffused mind, joy arises. Being joyful, rapture arises. With a rapturous mind, the body becomes tranquil. With a tranquil body, he dwells happily. For one who is happy, the mind becomes concentrated. When the mind is concentrated, the Dhamma becomes manifest. From the manifestation of the Dhamma, he is reckoned as one who dwells heedfully. Thus, monks, is one heedful. 5. Restraint Sutta 98. “I will teach you, monks, restraint and non-restraint. Listen to it. And how, monks, is there non-restraint? There are, monks, eye-cognizable forms that are desirable, agreeable, pleasing, lovely, connected with sensual desire, and enticing. If a monk delights in them, welcomes them, and clings to them, it should be known by that monk, monks, ‘I am declining in wholesome states.’ For this has been declared by the Blessed One as decline… …pe… There are, monks, tongue-cognizable tastes… …pe… There are, monks, mind-cognizable phenomena that are desirable, agreeable, pleasing, lovely, connected with sensual desire, and enticing. If a monk delights in them, welcomes them, and clings to them, it should be known by that monk, monks, ‘I am declining in wholesome states.’ For this has been declared by the Blessed One as decline. Thus, monks, is there non-restraint. “And how, monks, is there restraint? is restraint? Here, monks, there are forms cognizable by the eye, desirable, agreeable, pleasing, lovely, connected with sensual pleasure, enticing. If a monk does not delight in them, does not welcome them, does not remain absorbed in them, it should be known by that monk, monks, ‘I am not falling away from wholesome states.’ This is called non-falling away by the Blessed One. ... Here, monks, there are tastes cognizable by the tongue... ... Here, monks, there are mental phenomena cognizable by the mind, desirable, agreeable, pleasing, lovely, connected with sensual pleasure, enticing. If a monk does not delight in them, does not welcome them, does not remain absorbed in them, it should be known by that monk, ‘I am not falling away from wholesome states.’ This is called non-falling away by the Blessed One. Thus, monks, is restraint.” The fifth. 6. Discourse on Concentration “Develop concentration, monks. A concentrated monk, monks, understands things as they truly are. What does he understand as it truly is? He understands as it truly is: ‘The eye is impermanent.’ He understands as it truly is: ‘Forms are impermanent.’ He understands as it truly is: ‘Eye-consciousness is impermanent.’ He understands as it truly is: ‘Eye-contact is impermanent.’ He understands as it truly is: ‘Whatever feeling arises dependent on eye-contact— whether pleasant or painful or neither-pleasant-nor-painful— that too is impermanent.’ ... He understands as it truly is: ‘The mind is impermanent.’ Mental phenomena... Mind-consciousness... Mind-contact... He understands as it truly is: ‘Whatever feeling arises dependent on mind-contact— whether pleasant or painful or neither-pleasant-nor-painful— that too is impermanent.’ Develop concentration, monks. A concentrated monk, monks, understands things as they truly are.” The sixth. 7. Discourse on Seclusion “Engage in seclusion, monks. A secluded monk, monks, understands things as they truly are. What does he understand as it truly is? He understands as it truly is: ‘The eye is impermanent.’ He knows. 'Forms are impermanent' he understands as it really is. 'Eye-consciousness is impermanent' he understands as it really is. 'Eye-contact is impermanent' he understands as it really is. 'And whatever feeling arises dependent on eye-contact, whether pleasant or painful or neither-painful-nor-pleasant, that too is impermanent' he understands as it really is... 'And whatever feeling arises dependent on mind-contact, whether pleasant or painful or neither-painful-nor-pleasant, that too is impermanent' he understands as it really is. In seclusion, monks, engage in practice. A monk in seclusion, monks, understands as it really is. The Seventh. 8. The First Not Yours Discourse "Whatever, monks, is not yours, that abandon. That, abandoned by you, will be for your welfare and happiness. And what, monks, is not yours? The eye, monks, is not yours. That abandon. That, abandoned by you, will be for your welfare and happiness. Forms are not yours. Those abandon. Those, abandoned by you, will be for your welfare and happiness. Eye-consciousness is not yours. That abandon. That, abandoned by you, will be for your welfare and happiness. Eye-contact is not yours. That abandon. That, abandoned by you, will be for your welfare and happiness. And whatever feeling arises dependent on eye-contact, whether pleasant or painful or neither-painful-nor-pleasant, that too is not yours. That abandon. That, abandoned by you, will be for your welfare and happiness. The ear is not yours. That abandon. That, abandoned by you, will be for your welfare and happiness. Sounds are not yours. Those abandon. Those, abandoned by you, will be for your welfare and happiness. Ear-consciousness is not yours. That abandon. That, abandoned by you, will be for your welfare and happiness. Ear-contact is not yours. That abandon. That, abandoned by you, will be for your welfare and happiness. And whatever feeling arises dependent on ear-contact, whether pleasant or painful or neither-painful-nor-pleasant, that too is not yours. Abandon it. Abandoned, it will be for your welfare and happiness. The nose is not yours. Abandon it. Abandoned, it will be for your welfare and happiness. Odours are not yours. Abandon them. Abandoned, they will be for your welfare and happiness. Nose-consciousness is not yours. Abandon it. Abandoned, it will be for your welfare and happiness. Nose-contact is not yours. Abandon it. Abandoned, it will be for your welfare and happiness. Whatever feeling arises dependent on nose-contact— whether pleasant or painful or neither-painful-nor-pleasant— that too is not yours. Abandon it. Abandoned, it will be for your welfare and happiness. The tongue is not yours. Abandon it. Abandoned, it will be for your welfare and happiness. Flavours are not yours. Abandon them. Abandoned, they will be for your welfare and happiness. Tongue-consciousness is not yours. Abandon it. Abandoned, it will be for your welfare and happiness. Tongue-contact is not yours. Abandon it. Abandoned, it will be for your welfare and happiness. Whatever feeling arises dependent on tongue-contact— whether pleasant or painful or neither-painful-nor-pleasant— that too is not yours. Abandon it. Abandoned, it will be for your welfare and happiness. …and so on… The mind is not yours. Abandon it. Abandoned, it will be for your welfare and happiness. Mental phenomena are not yours. Abandon them. Abandoned, they will be for your welfare and happiness. Mind-consciousness is not yours. Abandon it. Abandoned, it will be for your welfare and happiness. Mind-contact is not yours. Abandon it. Abandoned, it will be for your welfare and happiness. Whatever feeling arises dependent on mind-contact— whether pleasant or painful or neither-painful-nor-pleasant— that too is not yours. Abandon it. Abandoned, it will be for your welfare and happiness. “Just as, bhikkhus, whatever grass, wood, branches, and foliage there is in this Jeta Grove— would not carry away or burn or do as they please. Would it then be to you thus: 'People carry us away or burn us or do as they please with us'? "Not so, Venerable Sir." "What is the reason for that?" "For this is not ours, Venerable Sir, neither self nor what belongs to self." "Just so, monks, the eye is not yours. Abandon it. Its abandonment will be for your welfare and happiness. Forms are not yours… Eye-consciousness… Eye-contact… …and whatever feeling arises dependent on mind-contact, whether pleasant or painful or neither-pleasant-nor-painful, that too is not yours. Abandon it. Its abandonment will be for your welfare and happiness." The Eighth. 9. The Second Not-Yours Discourse 102. "Whatever, monks, is not yours, abandon it. Its abandonment will be for your welfare and happiness. And what, monks, is not yours? The eye, monks, is not yours. Abandon it. Its abandonment will be for your welfare and happiness. Forms are not yours. Abandon them. Their abandonment will be for your welfare and happiness. Eye-consciousness is not yours. Abandon it. Its abandonment will be for your welfare and happiness. Eye-contact is not yours. Abandon it. Its abandonment will be for your welfare and happiness… …and whatever feeling arises dependent on mind-contact, whether pleasant or painful or neither-pleasant-nor-painful, that too is not yours. Abandon it. Its abandonment will be for your welfare and happiness. Whatever, monks, is not yours, abandon it. Its abandonment will be for your welfare and happiness." The Ninth. 10. The Discourse on Udaka 103. "Udaka Ramaputta, monks, spoke this speech: 'This is indeed a knower of the Vedas, this is indeed one who has conquered all, this is indeed one who has uprooted the root of the boil, the tumor.' But Udaka Ramaputta, monks, though not a knower of the Vedas, claimed: 'I am a knower of the Vedas.' he speaks,