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and clinging arises from them. With clinging, lord of devas, a monk does not attain final Nibbāna... "There are, lord of devas, tastes cognizable by the tongue... There are, lord of devas, mental phenomena cognizable by the mind, 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, and clinging arises from them. With clinging, lord of devas, a monk does not attain final Nibbāna. This, lord of devas, is the reason, this is the cause, why some beings here do not attain final Nibbāna in this very life. "But there are, lord of devas, forms cognizable by the eye, desirable, lovely, agreeable, pleasing, associated with sensual pleasure, inciting lust. If a monk does not delight in them, does not welcome them, and does not remain attached to them. For him, not delighting in them, not welcoming them, and not remaining attached to them, consciousness does not become dependent on them, and clinging does not arise from them. Without clinging, lord of devas, a monk attains final Nibbāna... "There are, lord of devas, tastes cognizable by the tongue... There are, lord of devas, mental phenomena cognizable by the mind, desirable, lovely, agreeable, pleasing, associated with sensual pleasure, inciting lust. If a monk does not delight in them, does not welcome them, and does not remain attached to them. For him, not delighting in them, not welcoming them, and not remaining attached to them... abiding without clinging, consciousness dependent on that does not arise, nor clinging to that. Without clinging, O King of Devas, the bhikkhu attains Nibbāna. This, O King of Devas, is the reason, this is the cause, why some beings here attain Nibbāna in this very life. The Fifth. 6. The Discourse to Pañcasikha At one time the Blessed One was staying at Rājagaha, on Gijjhakūṭa Mountain. Then Pañcasikha, the gandhabba-deva's son, approached the Blessed One; having approached, he paid homage to the Blessed One and stood to one side. Standing to one side, Pañcasikha, the gandhabba-deva's son, said to the Blessed One: "What, venerable sir, is the reason, what is the cause, why some beings here do not attain Nibbāna in this very life? And what, venerable sir, is the reason, what is the cause, why some beings here do attain Nibbāna in this very life?" "There are, Pañcasikha, forms cognizable by the eye... There are, Pañcasikha, phenomena cognizable by the mind, desirable, agreeable, pleasing, lovely, connected with sensual pleasure, enticing. If a bhikkhu delights in that, welcomes it, and clings to it. For him, delighting in that, welcoming it, clinging to it, consciousness dependent on that arises, and clinging to that. With clinging, Pañcasikha, the bhikkhu does not attain Nibbāna. This, Pañcasikha, is the reason, this is the cause, why some beings here do not attain Nibbāna in this very life." "But there are, Pañcasikha, forms cognizable by the eye, desirable, agreeable, pleasing... There are, Pañcasikha, phenomena cognizable by the mind, desirable, agreeable, pleasing, lovely, connected with sensual pleasure, enticing. If a bhikkhu does not delight in that, does not welcome it, does not cling to it, for him, not delighting in that, not welcoming it, not clinging to it, consciousness dependent on that does not arise, nor clinging to that. Without clinging, Pañcasikha, the bhikkhu attains Nibbāna. This, Pañcasikha, is the reason, this is the cause, why some beings here attain Nibbāna in this very life." —thus. The Sixth. 7. The Discourse on Sāriputta's Co-resident 120. One time the venerable Sāriputta was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Then a certain monk approached the venerable Sāriputta. Having approached, he exchanged greetings with the venerable Sāriputta. Having concluded courteous and memorable talk, he sat down to one side. Seated to one side, that monk said this to the venerable Sāriputta: "A co-resident, friend Sāriputta, a monk, having renounced the training, has reverted to a lower state." "So it is, friend. This happens to one whose sense doors are unguarded, who is immoderate in food, who is not devoted to wakefulness. 'That monk, friend, whose sense doors are unguarded, who is immoderate in food, who is not devoted to wakefulness, will maintain the complete and pure holy life for as long as he lives'— this is not possible. 'That monk, friend, whose sense doors are guarded, who is moderate in food, who is devoted to wakefulness, will maintain the complete and pure holy life for as long as he lives'— this is possible. "And how, friend, are the sense doors guarded? Here, friend, a monk, having seen a form with the eye, does not grasp at its general appearance, nor at its details. He practices for the restraint by which, while the eye-faculty remains unrestrained, evil unwholesome states of covetousness and distress might flow in upon him. He guards the eye-faculty; he undertakes the restraint of the eye-faculty. Having heard a sound with the ear... having smelled an odor with the nose... having tasted a flavor with the tongue... having felt a tactile sensation with the body... having cognized a mental phenomenon with the mind, he does not grasp at its general appearance, nor at its details. He practices for the restraint by which, while the mind-faculty remains unrestrained, evil unwholesome states of covetousness and distress might flow in upon him. He guards the mind-faculty; he undertakes the restraint of the mind-faculty. Thus, friend, are the sense doors guarded. i. “And how, friends, is one moderate in eating? Here, friends, a monk reflects wisely and takes food: ‘Not for sport, not for indulgence, not for adornment, not for beautification, but only for the maintenance and sustenance of this body, for the cessation of harm, for the support of the holy life. Thus I will put an end to old feelings, and will not give rise to new feelings, and there will be for me sustenance, blamelessness, and a comfortable dwelling.’ Thus, friends, is one moderate in eating. “And how, friends, is one devoted to wakefulness? Here, friends, a monk during the day, by walking and sitting, purifies his mind from obstructive states. During the first watch of the night, by walking and sitting, he purifies his mind from obstructive states. During the middle watch of the night, he lies down on his right side in the lion’s posture, placing one foot on the other, mindful and clearly comprehending, having fixed in his mind the thought of rising. During the last watch of the night, he gets up and by walking and sitting, purifies his mind from obstructive states. Thus, friends, is one devoted to wakefulness. Therefore, friends, you should train yourselves thus: ‘We will be guarded in our sense doors, moderate in eating, devoted to wakefulness.’ Thus, friends, should you train yourselves.” The seventh. 8. The Discourse to Rahula 121. At one time the Blessed One was dwelling at Savatthi, in Jeta’s Grove, Anathapindika’s Park. Then, as the Blessed One was in seclusion, meditating, this thought arose in his mind: “The states conducive to Rahula’s liberation are ripe; what if I were to further train Rahula in the destruction of the taints?” Then the Blessed One, having dressed in the morning, taking his bowl and robe, went for alms in Savatthi. After his meal, having returned from his alms round, he addressed the Venerable Rahula: “Take your mat, Rahula. We will go to Andhavana for our day’s abiding.” “Yes, venerable sir,” replied the Venerable Ra Having assented to the Blessed One, he took his sitting mat, and followed the Blessed One close behind. Now at that time, many thousands of deities were following the Blessed One, thinking: "Today the Blessed One will further train Venerable Rāhula in the destruction of the taints." Then the Blessed One, having entered the Blind Wood, sat down on a seat prepared at the root of a certain tree. Venerable Rāhula too, having saluted the Blessed One, sat down to one side. To Venerable Rāhula, as he sat to one side, the Blessed One said this: "What do you think, Rāhula? Is the eye permanent or impermanent?" "Impermanent, sir." "But what is impermanent, is that suffering or happiness?" "Suffering, sir." "But what is impermanent, suffering, subject to change, is it fit to regard it thus: 'This is mine, this I am, this is my self'?" "No, sir." "Are forms permanent or impermanent?" "Impermanent, sir." ...and so on... "Is eye-consciousness permanent or impermanent?" "Impermanent, sir." ...and so on... "Is eye-contact permanent or impermanent?" "Impermanent, sir." ...and so on... "And that which arises dependent on eye-contact: feeling, perception, volitional formations, consciousness— is that too permanent or impermanent?" "Impermanent, sir." "But what is impermanent, is that suffering or happiness?" "Suffering, sir." "But what is impermanent, suffering, subject to change, is it fit to regard it thus: 'This is mine, this I am, this is my self'?" "No, sir." ...and so on... "Is the tongue permanent or impermanent?" "Impermanent, sir." ...and so on... "Is tongue-consciousness permanent or impermanent?" "Impermanent, sir." ...and so on... "Is tongue-contact permanent or impermanent?" "Impermanent, sir." ...and so on... "And that which arises dependent on tongue-contact..." feeling-related, perception-related, volition-related, consciousness-related, is that permanent or impermanent? ‘‘Impermanent, venerable sir’’. ‘‘But what is impermanent, is it suffering or happiness?’’ ‘‘Suffering, venerable sir’’. ‘‘But what is impermanent, suffering, subject to change, is it fitting to regard it thus – ‘This is mine, this I am, this is my self’’’? ‘‘No, venerable sir’’…and so on…. ‘‘Is mind permanent or impermanent?’’