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Then, Venerable Uttiya, having delighted in and approved of the Blessed One’s words, rose from his seat, saluted the Blessed One, circumambulated him, and departed. Then, Venerable Uttiya, dwelling alone, secluded, diligent, ardent, and resolute, not long thereafter—for the sake of which noble sons rightly go forth from home to homelessness—himself realized, directly knew, and attained in this very life the unsurpassed culmination of the holy life. He understood: “Destroyed is birth, lived is the holy life, done is what was to be done, there is no more for this state of being.” And Venerable Uttiya became one of the Arahants. The Sixth. 7. The Noble Discourse “These four foundations of mindfulness, bhikkhus, when developed and frequently practiced, are noble, leading to liberation, and lead one who practices them to the complete destruction of suffering. Which four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world; contemplating feelings… contemplating mind… contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. These four foundations of mindfulness, bhikkhus, when developed and frequently practiced, are noble, leading to liberation, and lead one who practices them to the complete destruction of suffering.” The Seventh. 8. The Brahma Discourse At one time the Blessed One was dwelling in Uruvelā, on the bank of the Nerañjarā River, at the Ajapāla Banyan tree, having just attained full enlightenment. Then, while the Blessed One was in seclusion, Thus, to the recluse, this thought arose in his mind: "This is the one-way path for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and distress, for the attainment of the method, for the realization of Nibbāna, namely – the four foundations of mindfulness." "Which are the four? Here, a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, removing covetousness and distress in the world; or he dwells contemplating feelings in feelings... or he dwells contemplating mind in mind... or he dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, removing covetousness and distress in the world. This is the one-way path for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and distress, for the attainment of the method, for the realization of Nibbāna, namely – the four foundations of mindfulness." Then Brahmā Sahampati, having known the thought in the mind of the Blessed One with his own mind – just as a strong man might extend his flexed arm, or flex his extended arm, even so – vanished from the Brahmā-world and appeared before the Blessed One. Then Brahmā Sahampati, arranging his upper robe over one shoulder, and saluting the Blessed One with joined hands, spoke to the Blessed One thus: "So it is, Blessed One! So it is, Fortunate One! This is the one-way path, venerable sir, for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and distress, for the attainment of the method, for the realization of Nibbāna, namely – the four foundations of mindfulness." "Which are the four? Here, venerable sir, a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, removing covetousness and distress in the world; or he dwells contemplating feelings in feelings, venerable sir... or he dwells contemplating mind in mind, venerable sir... or he dwells contemplating phenomena in phenomena, venerable sir, ardent, clearly comprehending, mindful, removing covetousness and distress in the world. This is the one-way path, venerable sir, for the purification of beings, for the overcoming of sorrow and lamentation..." for the overcoming of sorrow and lamentation, for the passing away of pain and grief, for the attainment of the right method, for the realization of Nibbāna, namely, these four foundations of mindfulness. This is what Brahmā Sahampati said. Having said this, he then spoke further: The one who sees the end of birth, the compassionate one, knows the one-way path. By this path, those of old crossed over, and those who cross, and those who will cross the flood. The Eighth. 9. The Sedaka Sutta 385. At one time the Blessed One was staying among the Sumbhas, in a Sumbhan town named Sedaka. There the Blessed One addressed the bhikkhus thus: "Formerly, bhikkhus, a juggler, having set up his bamboo pole, addressed his apprentice, Medakathālika: 'Come, friend Medakathālika, climb this bamboo pole and stand on my shoulder.' 'Yes, master,' the apprentice Medakathālika replied to the juggler, bhikkhus, and having climbed the bamboo pole, stood on his master's shoulder. Then, bhikkhus, the juggler said to his apprentice Medakathālika: 'You, friend Medakathālika, protect me, and I will protect you. Thus protected by each other, guarded by each other, we will display our skills, and we will gain profit, and we will descend safely from the bamboo pole.' When this was said, bhikkhus, the apprentice Medakathālika said to the juggler: 'No, master, it will not be like that. You, master, protect yourself, and I will protect myself. Thus self-protected, self-guarded, we will display our skills, and we will gain profit, and we will descend safely from the bamboo pole.'" "That is the right way," the Blessed One said, "just as the apprentice Medakathālika said to his master. 'I will protect myself,' bhikkhus, thus should mindfulness be cultivated. 'I will protect others,' thus should mindfulness be cultivated. Protecting oneself, bhikkhus, one protects others." protecting oneself, one protects others; protecting others, one protects oneself.” “And how, monks, protecting oneself, one protects others? By practice, by development, by making it a habit— thus, monks, protecting oneself, one protects others. And how, monks, protecting others, one protects oneself? By patience, by non-harming, by a mind of loving-kindness, by compassion— thus, monks, protecting others, one protects oneself. ‘I will protect myself,’ monks, thus the foundation of mindfulness should be cultivated; ‘I will protect others,’ monks, thus the foundation of mindfulness should be cultivated. Protecting oneself, monks, one protects others; protecting others, one protects oneself.” The Ninth. 10. The Discourse on the Country's Beauty Thus have I heard: At one time the Blessed One was staying among the Sumbhas, at a Sumbhan town called Sedaka. There the Blessed One addressed the monks, saying: “Monks!” “Venerable sir,” those monks replied to the Blessed One. The Blessed One said this: “Suppose, monks, ‘The country’s beauty! The country’s beauty!’ a great crowd of people would gather. ‘That country’s beauty is supremely skilled in dancing, supremely skilled in singing. The country’s beauty dances and sings!’ a still greater crowd of people would gather. Then a man would come, desirous of living, not desirous of dying, desirous of happiness, averse to suffering. They would say to him: ‘This oil-pot, good man, filled to the brim, must be carried by you between the great assembly and the country’s beauty. And a man with an upraised sword will follow right behind you. Wherever you spill even a little of it, right there he will cut off your head.’ What do you think, monks, would that man, disregarding that oil-pot, be negligent externally?” “No, venerable sir.” “This simile, monks, has been made by me to convey the meaning. This And here the meaning is – "a full oil-bowl," monks, this is a designation for mindfulness of the body. Therefore, monks, you should train yourselves thus: 'Mindfulness of the body will be developed by us, made much of, made a vehicle, made a basis, steadily undertaken, accumulated, and well-commenced.' Indeed, monks, thus you should train. The Tenth. The Nālanda Chapter, the Second. Its Summary – The Great Man, Nālanda, Cunda, and Cela, and Bāhiya; Uttiya, Ariya, Brahmā, Sedaka, and Janapada. 3. The Chapter on the Establishment of Virtue 1. Discourse on Virtue Thus have I heard: At one time, the venerable Ānanda and the venerable Bhadda were dwelling in Pāṭaliputta, at the Kukuṭārāma. Then, the venerable Bhadda, having arisen from seclusion in the evening, approached the venerable Ānanda. Having approached, he exchanged greetings with the venerable Ānanda. Having concluded the courteous and memorable talk, he sat down to one side. Seated to one side, the venerable Bhadda said this to the venerable Ānanda: "Friend Ānanda, for what purpose were these wholesome virtues, spoken of by the Blessed One, spoken of by the Blessed One?" "Excellent, excellent, friend Bhadda! Indeed, friend Bhadda, your insight is excellent, your quick wit is excellent, your question is good. For thus, friend Bhadda, you ask: 'Friend Ānanda, for what purpose were these wholesome virtues, spoken of by the Blessed One, spoken of by the Blessed One?'" "Yes, friend." "Friend Bhadda, these wholesome virtues, spoken of by the Blessed One, were spoken of by the Blessed One solely for the development of the four foundations of mindfulness." "Which four?" "Here, friend, a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world; he dwells contemplating feelings in feelings... ...mind in mind... ...dhammas in dhammas, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world." with ardent effort, comprehending, mindful, having removed covetousness and displeasure in the world. “These wholesome virtues, friend Bhadda, which have been declared by the Blessed One, these wholesome virtues have been declared by the Blessed One