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Then, indeed, venerable sir, we approached where the venerable Ānanda was; having approached, we questioned the venerable Ānanda about this matter. For us, venerable sir, the venerable Ānanda explained the meaning with these modes, with these terms, with these phrases." "Wise, monks, is Ānanda; greatly discerning, monks, is Ānanda! Even if you, monks, were to question me about this matter, I too would explain it in exactly the same way as it was explained by Ānanda. This is indeed its meaning, and thus should you remember it." The Third. 4. The Discourse on Sense Pleasures 117. "Before my enlightenment, monks, while I was still an unenlightened Bodhisatta, this thought occurred to me: 'These five cords of sensual pleasure, which have been experienced by the mind in the past, have ceased, have changed, my mind, if it were to go much, might go to them, or little to present ones, or to future ones.' Then, monks, this thought occurred to me: 'These five cords of sensual pleasure, which have been experienced by the mind in the past, have ceased, have changed, there, by my own form, heedfulness, mindfulness, and protection of the mind should be practiced.' Therefore, monks, for you too, regarding those five cords of sensual pleasure which have been experienced by the mind in the past, have ceased, have changed, your mind, if it were to go much, might go to them, or little to present ones, or to future ones. Therefore, monks, for you too, regarding those five cords of sensual pleasure which have been experienced by the mind in the past, have ceased, have changed, there, by your own forms, heedfulness, mindfulness, and protection of the mind should be practiced. Therefore, monks, that sphere should be known where the eye ceases, and the perception of forms ceases, that sphere should be known... where the tongue ceases, and the perception of tastes ceases, that sphere should be known... where the mind ceases, and the perception of mental phenomena ceases, that sphere should be known." Having said that, the Blessed One rose from his seat and entered the monastery. Then, not long after the Blessed One had departed, it occurred to those bhikkhus: "Friends, the Blessed One has given us this brief instruction, but without elaborating on its meaning, he rose from his seat and entered the monastery, saying: 'Therefore, bhikkhus, that sphere is to be known where the eye ceases and the perception of forms ceases; that sphere is to be known... (and so on)... where the tongue ceases and the perception of tastes ceases; that sphere is to be known... (and so on)... where the mind ceases and the perception of mental phenomena ceases; that sphere is to be known.' Who might elaborate on the meaning of this brief instruction given by the Blessed One, the meaning of which has not been elaborated?" Then it occurred to those bhikkhus: "This Venerable Ānanda is praised by the Teacher and esteemed by discerning fellow practitioners. Venerable Ānanda is capable of elaborating on the meaning of this brief instruction given by the Blessed One, the meaning of which has not been elaborated. Let us approach Venerable Ānanda and question him about this matter." Then those bhikkhus approached Venerable Ānanda. Having approached, they exchanged greetings with Venerable Ānanda. Having concluded their courteous and memorable talk, they sat down to one side. Seated to one side, those bhikkhus said to Venerable Ānanda: "Friends Ānanda, the Blessed One gave us this brief instruction, but without elaborating on its meaning, he rose from his seat and entered the monastery, saying: 'Therefore, bhikkhus, that sphere is to be known where the eye ceases and the perception of forms ceases; that sphere is to be known... (and so on)... where the tongue ceases and the perception of tastes ceases; that sphere is to be known... (and so on)... where the mind ceases and the ceases, and mental-object perception ceases, that base is to be known. Then, friends, after the Blessed One had departed not long ago, it occurred to us: ‘The Blessed One, friends, has given this brief statement, without elaborating on its meaning, and has risen from his seat and entered the monastery: “Therefore, monks, that base is to be known where the eye ceases and form perception ceases, that base is to be known… …where the tongue ceases and taste perception ceases, that base is to be known… …where the mind ceases and mental-object perception ceases, that base is to be known.” Who might elaborate on the meaning of this brief statement given by the Blessed One, the meaning of which was not elaborated?’ Then, friends, it occurred to us: ‘This Venerable Ānanda is praised by the Teacher and esteemed by discerning fellow practitioners. Venerable Ānanda is capable of elaborating on the meaning of this brief statement given by the Blessed One, the meaning of which was not elaborated. Let us approach Venerable Ānanda and ask him about this matter.’ May Venerable Ānanda explain!” “Just as, friends, a man in search of heartwood, seeking heartwood, wandering in search of heartwood, would approach a great tree… …may Venerable Ānanda explain, without making light of it.” “Then, friends, listen, pay close attention; I will speak.” “Yes, friend,” those monks replied to Venerable Ānanda. Venerable Ānanda said this: “That brief statement, friends, which the Blessed One gave, without elaborating on its meaning, and rose from his seat and entered the monastery: ‘Therefore, monks, that base is to be known where the eye ceases and form perception ceases, that base is to be known… …where the mind ceases and ceases, and perception of mind-objects ceases, that base is to be known.’ Friends, I understand the meaning in detail of this brief teaching taught by the Blessed One, whose meaning was not elaborated upon. Friends, this was spoken by the Blessed One with reference to the cessation of the six sense bases – ‘Therefore, monks, that base is to be known, where the eye ceases, and perception of forms ceases, that base is to be known… and so on… where the mind ceases, and perception of mind-objects ceases, that base is to be known.’ Friends, the Blessed One, having taught this brief teaching without elaborating on its meaning, rose from his seat and entered the dwelling – ‘Therefore, monks, that base is to be known, where the eye ceases, and perception of forms ceases, that base is to be known… and so on… where the mind ceases, and perception of mind-objects ceases, that base is to be known.’ Friends, I understand the meaning in detail thus of this brief teaching taught by the Blessed One, whose meaning was not elaborated upon. But if you, venerable sirs, wish, approach the Blessed One himself; having approached, you may ask him about this matter. As the Blessed One explains it to you, so you should remember it.’ ‘Yes, friend,’ those monks having replied to Venerable Ānanda, rose from their seats, and approached the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. Seated to one side, those monks said this to the Blessed One – ‘Venerable sir, the Blessed One, having taught us a brief teaching without elaborating on its meaning, rose from his seat and entered the dwelling – ‘Therefore, monks, that base is to be known, where the eye ceases, and perception of forms ceases, that base is to be known… and so on… where the tongue ceases, and perception of tastes ceases, that base is to be known… to be known… where mind ceases, and mental perception ceases, that sphere is to be known.’ Then, for us, venerable sir, after the Blessed One had departed not long ago, this thought arose: ‘Friends, the Blessed One has given this brief statement, without elaborating on its meaning, and has risen from his seat and entered his dwelling. “Therefore, bhikkhus, that sphere is to be known where eye ceases, and visual perception ceases; that sphere is to be known… where mind ceases, and mental perception ceases; that sphere is to be known.” Who might elaborate on the meaning of this brief statement given by the Blessed One, whose meaning was not elaborated upon?’ Then, for us, venerable sir, this thought arose: ‘Indeed, the venerable Ānanda is praised by the Teacher, and esteemed by discerning fellow practitioners. And the venerable Ānanda is capable of elaborating on the meaning of this brief statement given by the Blessed One, whose meaning was not elaborated upon. Let us approach the venerable Ānanda; having approached, let us ask the venerable Ānanda about this matter.’ Then, venerable sir, we approached the venerable Ānanda; having approached, we asked the venerable Ānanda about this matter. Then, for us, venerable sir, the venerable Ānanda explained the meaning with these aspects, with these terms, with these phrases.” “Wise, bhikkhus, is Ānanda; greatly discerning, bhikkhus, is Ānanda! If you, bhikkhus, were to ask me about this matter, I would explain it in exactly the same way as Ānanda explained it. That is indeed its meaning. Thus should you remember it.” The Fourth. 5. The Sakka’s Questions Discourse 118. At one time the Blessed One was dwelling in Rājagaha, on Gijjhakūṭa Mountain. Then Sakka, the lord of devas, approached the Blessed One; having approached the Blessed One Having saluted him, he stood to one side. Standing to one side, Sakka, lord of devas, said to the Blessed One: "What, venerable sir, is the reason, what is the cause, why some beings here do not attain final Nibbāna in this very life? And what, venerable sir, is the reason, what is the cause, why some beings here do attain final Nibbāna in this very life?" "There are, lord of devas, forms cognizable by the eye, desirable, lovely, agreeable, pleasing, associated with sensual pleasure, inciting lust. If a monk delights in them, welcomes them, and remains attached to them. For him, delighting in them, welcoming them, and remaining attached to them, consciousness becomes dependent on them,