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likes the seasoned… Today, my master likes the unseasoned curry, he takes more of the unseasoned, he takes a lot of the unseasoned, he praises the unseasoned.’ That wise, experienced, skillful cook, monks, gains clothing, gains wages, gains gifts. For what reason? Because, monks, that wise, experienced, skillful cook grasps the sign of his master. In the same way, monks, some wise, experienced, skillful monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, removing covetousness and displeasure regarding the world. As he dwells contemplating the body in the body, his mind becomes concentrated, his defilements are abandoned. He grasps that sign. He dwells contemplating feelings in feelings… …he dwells contemplating mind in mind… he dwells… …he dwells contemplating phenomena in phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure concerning the world. As he dwells contemplating phenomena in phenomena, his mind becomes concentrated, his defilements are abandoned. He grasps that sign. “Indeed, monks, that wise, skilled, competent monk is a recipient of pleasant dwellings in this very life, a recipient of mindfulness and full awareness. For what reason? Because, monks, that wise, skilled, competent monk grasps the sign of his own mind.” The Eighth. 9. The Sick Discourse 375. Thus have I heard: At one time the Blessed One was dwelling in Vesālī, at Veḷuvagāmaka. There, the Blessed One addressed the monks, “Come, monks, go and spend the rainy season all around Vesālī, wherever you have friends, acquaintances, or supporters. I will spend the rainy season right here at Veḷuvagāmaka.” “Yes, venerable sir,” those monks, having responded to the Blessed One, went and spent the rainy season all around Vesālī, wherever they had friends, acquaintances, or supporters. But the Blessed One spent the rainy season right there at Veḷuvagāmaka. Then, when the Blessed One had entered the rainy season, a severe illness arose in him, sharp pains afflicted him, leading to death. There, the Blessed One, mindful and fully aware, endured it without being distressed. Then it occurred to the Blessed One, “It is not proper for me to attain final Nibbāna without taking leave of my attendants, without informing the community of monks. Let me, by effort, repel this illness and remain, having sustained the life-force.” Then the Blessed One, by effort, repelled that illness and remained, having sustained the life-force. (Then that illness of the Blessed One subsided.) Then the Blessed One, having recovered from his illness, recently recovered, from his sickness, having come out from the monastery, he sat down on the seat prepared in the shade behind the monastery. Then indeed, the venerable Ānanda approached the Blessed One; having approached, he saluted the Blessed One and sat down to one side. Sitting to one side, the venerable Ānanda said this to the Blessed One: "I have seen, Bhante, the Blessed One's ease; I have seen, Bhante, the Blessed One's endurance; I have seen, Bhante, the Blessed One's sustenance. But also, Bhante, my body is as if drugged, the directions do not appear to me, the teachings do not occur to me because of the Blessed One's sickness. But also, Bhante, there was for me some measure of relief: 'The Blessed One will not yet attain final Nibbāna, not until the Blessed One has said something concerning the community of monks.'" "What then, Ānanda, does the community of monks expect from me? The Dhamma has been taught by me, Ānanda, making no inner or outer distinction. There is not, Ānanda, a teacher's closed fist in the Tathāgata's teachings. If indeed, Ānanda, it were thus for someone: 'I will lead the community of monks,' or 'The community of monks is for my sake,' then indeed, Ānanda, that one might say something concerning the community of monks. But for the Tathāgata, Ānanda, it is not thus: 'I will lead the community of monks,' or 'The community of monks is for my sake.' So what, Ānanda, would the Tathāgata say concerning the community of monks? Now indeed, Ānanda, I am old, aged, advanced in years, having reached the end of my life's journey. My age is eighty years. Just as, Ānanda, a worn-out cart is made to go by being patched up with straps; even so, Ānanda, I think the Tathāgata's body is made to go by being patched up. "In which, Ānanda, s Indeed, Ananda, the Tathagata, by not attending to all signs, by the cessation of certain feelings, dwells having attained the signless concentration of mind. More comfortable, Ananda, is the Tathagata's body at that time. Therefore, Ananda, dwell with yourselves as an island, with yourselves as a refuge, with no other refuge. With the Dhamma as an island, with the Dhamma as a refuge, with no other refuge. "How, Ananda, does a monk dwell with himself as an island, with himself as a refuge, with no other refuge, with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge? Here, Ananda, a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having put away covetousness and displeasure concerning the world. ...contemplating feelings in feelings... ...contemplating mind in mind... ...contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having put away covetousness and displeasure concerning the world. Thus, Ananda, does a monk dwell with himself as an island, with himself as a refuge, with no other refuge, with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge. Whosoever, Ananda, now or after my passing, shall dwell with themselves as an island, with themselves as a refuge, with no other refuge, with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge; they, Ananda, will be my foremost monks, whoever are desirous of training." The Ninth. 10. The Discourse on the Nuns' Dwelling Then indeed, Venerable Ananda, having dressed in the morning, taking his bowl and robe, approached a certain nuns' dwelling. Having approached, he sat down on the prepared seat. Then indeed, many nuns approached Venerable Ananda. Having approached, they bowed to Venerable Ananda and sat down to one side. Seated to one side, those nuns said to Venerable Ananda: "Here, venerable Ananda, many nuns, dwelling with their minds well-established in the four foundations of mindfulness, perceive a sublime distinction, one after another." "It is so, sisters, it is so, sisters! Whosoever, Sisters, whatever monk or nun dwells with mind well-established in the four foundations of mindfulness, it is to be expected of them that they will realize a sublime distinction, a progressive distinction. Then, the venerable Ānanda, having instructed, incited, encouraged, and gladdened those nuns with a talk on the Dhamma, rose from his seat and departed. Then, the venerable Ānanda, having wandered for alms in Sāvatthī, and returned from his alms-round after his meal, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, the venerable Ānanda spoke to the Blessed One thus: “Here, Bhante, in the morning, having dressed, and taking my bowl and robe, I approached a certain nunnery; having approached, I sat down on the seat prepared. Then, Bhante, many nuns approached me; having approached, they paid homage to me and sat down to one side. Sitting to one side, Bhante, those nuns spoke to me thus: ‘Here, Bhante Ānanda, many nuns, dwelling with minds well-established in the four foundations of mindfulness, are realizing a sublime distinction, a progressive distinction.’ When this was said, Bhante, I spoke to those nuns thus: ‘It is so, sisters, it is so, sisters! Whatever monk or nun, sisters, dwells with mind well-established in the four foundations of mindfulness, it is to be expected of them that they will realize a sublime distinction, a progressive distinction.’” “It is so, Ānanda, it is so, Ānanda! Whatever monk or nun, Ānanda, dwells with mind well-established in the four foundations of mindfulness, it is to be expected of them that they will realize a sublime distinction, a progressive distinction.” “In which four? Here, Ānanda, a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. When he dwells observing the body in the body, a bodily object arises, or a burning in the body, or a dullness of mind, or the mind wanders outwardly. Therefore, Ananda, the bhikkhu should direct his mind to some inspiring sign. When he directs his mind to some inspiring sign, joy arises in him. To the joyful one, rapture arises. To the rapturous one, the body becomes tranquil. With tranquil body, he experiences happiness. To the happy one, the mind becomes concentrated. He reflects thus: ‘The purpose for which I directed my mind has been accomplished by me. Come now, I shall withdraw it.’ He withdraws it, and does not engage in initial thought, nor in sustained thought. ‘I am without initial thought, without sustained thought, internally mindful, I dwell in happiness,’ he understands. Again, Ananda, a bhikkhu dwells observing feelings... mind... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. When he dwells observing phenomena in phenomena, a mental object arises, or a burning in the body, or a dullness of mind, or the mind wanders outwardly. Therefore, Ananda, the bhikkhu should direct his mind to some inspiring sign. When he directs his mind to some inspiring sign, joy arises in him. To the joyful one, rapture arises. To the rapturous one, the body becomes tranquil. With tranquil body, he experiences happiness. To the happy one, the mind becomes concentrated. He reflects thus: ‘The purpose for which I directed my mind has been accomplished by me. Come now, I shall withdraw it.’