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leaning against the central pillar. The community of monks also, having washed their feet, entered the assembly hall, and sat down facing east, leaning against the western wall, keeping the Blessed One in front of them. The Sakyans of Kapilavatthu, having washed their feet, entered the assembly hall, and sat down facing west, leaning against the eastern wall, keeping the Blessed One in front of them. Then the Blessed One, having instructed, incited, encouraged, and gladdened the Sakyans of Kapilavatthu with a Dhamma talk for much of the night, dismissed them, saying: "The night, Gotamas, is far advanced. Now do as you deem fit." "Yes, venerable sir," the Sakyans of Kapilavatthu replied to the Blessed One, rose from their seats, greeted the Blessed One, circumambulated him, and departed. Then the Blessed One, not long after the Sakyans of Kapilavatthu had departed, addressed Venerable Mahāmoggallāna: "The community of monks, Moggallāna, is free from sloth and torpor. Let it occur to you, Moggallāna, to give a Dhamma talk to the monks." a discourse on Dhamma. "My back aches; I will lie down." "Yes, Venerable Sir," Venerable Mahāmoggallāna replied to the Blessed One. Then the Blessed One, having spread out his robe folded in four, lay down on his right side in the lion's posture, placing one foot on the other, mindful and clearly comprehending, having fixed his mind on the thought of rising. Thereupon, Venerable Mahāmoggallāna addressed the bhikkhus: "Friends, bhikkhus!" "Friend!" those bhikkhus replied to Venerable Mahāmoggallāna. Venerable Mahāmoggallāna said this: "Friends, I will teach you the discourse on the permeated and the discourse on the unpermeated. Listen to it, attend carefully; I will speak." "Yes, friend," those bhikkhus replied to Venerable Mahāmoggallāna. Venerable Mahāmoggallāna said this: "How, friends, is one permeated? Here, friends, a bhikkhu, having seen a form with the eye, becomes infatuated with pleasing forms, becomes averse to displeasing forms, dwells with bodily mindfulness not established, with a limited mind, and he does not understand as it really is that liberation of mind, that liberation through wisdom, whereby those evil unwholesome states that have arisen in him cease without remainder... ...having tasted a taste with the tongue... ...having cognized a mental phenomenon with the mind, becomes infatuated with pleasing mental phenomena, becomes averse to displeasing mental phenomena, and dwells with bodily mindfulness not established, with a limited mind, and he does not understand as it really is that liberation of mind, that liberation through wisdom, whereby those evil unwholesome states that have arisen in him cease without remainder. This bhikkhu, friends, is called permeated with forms cognizable by the eye... ...permeated with tastes cognizable by the tongue... ...permeated with mental phenomena cognizable by the mind. And a bhikkhu dwelling thus, friends, even if Māra approaches him through the eye, Māra finds an opening, Māra finds a foothold... ...even if Māra approaches him through the tongue, Māra finds an opening, Māra finds a foothold... Mara has a foothold… Even if Mara approaches him through the mind, Mara finds a foothold, Mara finds an object. Just as, friends, a hut of reeds or a hut of grass, dry, three years old. If a man approaches it from the eastern direction with a burning torch of grass, fire would find a foothold, fire would find an object; if a man approaches it from the western direction… if a man approaches it from the northern direction… if a man approaches it from the southern direction… if a man approaches it from below… if a man approaches it from above… if a man approaches it from any direction with a burning torch of grass, fire would find a foothold, fire would find an object. In the same way, friends, if Mara approaches such a monk through the eye, Mara finds a foothold, Mara finds an object… if Mara approaches him through the tongue… if Mara approaches him through the mind, Mara finds a foothold, Mara finds an object. And, friends, such a monk is overcome by forms, the monk does not overcome forms; sounds overcome the monk, the monk does not overcome sounds; odors overcome the monk, the monk does not overcome odors; flavors overcome the monk, the monk does not overcome flavors; tangibles overcome the monk, the monk does not overcome tangibles; mental phenomena overcome the monk, the monk does not overcome mental phenomena. This, friends, is called a monk overcome by forms, overcome by sounds, overcome by odors, overcome by flavors, overcome by tangibles, overcome by mental phenomena, overcome, not overcoming. Evil, unwholesome states that defile, lead to renewed existence, cause suffering, result in pain, and lead to birth, aging, and death in the future, overcome him. Thus, friends, he is leaky. And how, friends, is he not leaky? Here, friends, a monk sees forms with the eye… seeing a form, in pleasing forms he is not attached, in displeasing forms he is not averse, and he dwells with mindfulness of the body established, with immeasurable mind, and that liberation of mind and liberation by wisdom he understands as it really is, where those evil unwholesome states that have arisen in him cease without remainder… …having tasted a flavor with the tongue… …having cognized a mental phenomenon with the mind, in pleasing mental phenomena he is not attached, in displeasing mental phenomena he is not averse, and he dwells with mindfulness of the body established, with immeasurable mind, and that liberation of mind and liberation by wisdom he understands as it really is, where those evil unwholesome states that have arisen in him cease without remainder. This, friend, is called a bhikkhu unflooded by forms cognizable by the eye… …unflooded by mental phenomena cognizable by the mind. And a bhikkhu dwelling thus, friend, even if Māra approaches him through the eye, Māra finds no opening, Māra finds no foothold… …even if Māra approaches him through the tongue… …even if Māra approaches him through the mind, Māra finds no opening, Māra finds no foothold. Just as, friend, a peaked house or a hall thickly plastered with clay, even if a man approaches it from the eastern direction with a blazing torch, the fire would find no opening, the fire would find no foothold… …even if from the western… …even if from the northern… …even if from the southern… …even if from below… …even if from above… …even if a man approaches it from any direction with a blazing torch, the fire would find no opening, the fire would find no foothold. Even so, friend, a bhikkhu dwelling thus, even if Māra approaches him through the eye, Māra finds no opening, Māra finds no foothold… …even if Māra approaches him through the mind, Māra finds no opening, Māra finds no foothold. A bhikkhu dwelling thus, friend, has overcome forms, forms have not overcome the bhikkhu; the bhikkhu has overcome sounds he overcomes sounds, sounds do not overcome him; he overcomes odors, odors do not overcome him; he overcomes tastes, tastes do not overcome him; he overcomes tangibles, tangibles do not overcome him; he overcomes mental phenomena, mental phenomena do not overcome him. This, friend, is called a bhikkhu who overcomes forms, overcomes sounds, overcomes odors, overcomes tastes, overcomes tangibles, overcomes mental phenomena, an overcomer, unovercome (by any defilements), he overcomes those evil, unwholesome states that are defiling, leading to renewed existence, accompanied by suffering, resulting in pain, and leading to birth, aging, and death in the future. Thus, friend, he is unflooded.” Then the Blessed One, having arisen, addressed Venerable Mahāmoggallāna: “Good, good, Moggallāna! It is good, Moggallāna, that you have expounded to the bhikkhus the discourse on being flooded and the discourse on being unflooded.” This is what Venerable Mahāmoggallāna said. The Teacher approved. Delighted, those bhikkhus rejoiced in Venerable Mahāmoggallāna’s words. The Sixth. 7. Discourse on States of Suffering 244. When, bhikkhus, a bhikkhu understands as it really is the origin and cessation of all states of suffering. Then sense pleasures are seen by him in such a way that, as he sees sense pleasures, whatever desire, attachment, infatuation, or feverish longing there is for sense pleasures, that does not lie latent. Then his conduct and way of life are understood in such a way that, as he conducts himself and lives, evil, unwholesome states of covetousness and displeasure do not lie latent in him. “And how, bhikkhus, does a bhikkhu understand as it really is the origin and cessation of all states of suffering? ‘Such is form, such is the origin of form, such is the cessation of form; such is feeling… such is perception… such are volitional formations… such is consciousness, such is the origin of consciousness, such is the cessation of consciousness’ – Thus, bhikkhus, a bhikkhu He fully understands, as they really are, the arising and the passing away of all things that are suffering. “And how, monks, are desires seen by a monk? As he sees desires, the desire-lust, desire-affection, desire-infatuation, desire-fever that is in desires, does not lie dormant within him. Just as, monks, a pit of glowing coals, more than a man's height, full of coals, without flame, without smoke. Then a man would come, desiring to live, not desiring to die, desiring happiness, averse to suffering. And two strong men would seize him by his arms, and drag him towards that pit of coals. He would twist his body this way and that. For what reason? For that man knows, monks, ‘If I fall into this pit of coals, from that cause I will meet death, or suffering like unto death.’ Even so, monks, are desires seen by a monk as like a pit of glowing coals, so that as he sees desires, the desire-lust, desire-affection, desire-infatuation, desire-fever that is in desires, does not lie dormant within him. “And how, monks,