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Indeed, Master Gotama, with the destruction of the taints, having realized for himself, attained, and dwells in the taintless liberation of mind, liberation by wisdom, in this very life. "Indeed, brahmin, words of reproach and accusation have been spoken by you to me. Nevertheless, I shall explain to you: 'Indeed, brahmin, I am one who practices for the welfare of many, for the happiness of many. Many people have been established by me in the noble method, that is, in wholesome states, in skillful states. Indeed, brahmin, whatever thought I wish to think, that thought I think. Whatever thought I do not wish to think, that thought I do not think. Whatever intention I wish to intend, that intention I intend. Whatever intention I do not wish to intend, that intention I do not intend. Indeed, brahmin, I have attained mastery of mind over the path of thoughts. Indeed, brahmin, I easily obtain, without difficulty obtain, without trouble obtain the four jhānas, which are of the higher mind, pleasant abidings in this very life. Indeed, brahmin, with the destruction of the taints, having realized for myself, attained, and dwell in the taintless liberation of mind, liberation by wisdom, in this very life.'" He who knows the release from death's snares for all beings; He proclaimed the Dhamma, beneficial and righteous, for gods and humans; Seeing and hearing which, many people indeed become serene. Skillful in path and non-path, his task done, taintless; The Buddha, with his final body, is called a Great Man. Fifth. 6. The Discourse with Doṇa 36. At one time the Blessed One was traveling on the road between Ukkaṭṭhā and Setabyā. And Doṇa the brahmin was also traveling on the road between Ukkaṭṭhā and Setabyā. Doṇa the brahmin saw the wheel marks on the Blessed One's feet. Thousands of spokes, with rims, with hubs, complete in every way; Seeing them, it occurred to him: "Oh, how wonderful, sirs, oh, how amazing, sirs! These cannot be the footprints of a human being!" Then the Blessed One, having left the path, sat down at the root of a certain tree, having folded his legs crosswise, having set his body upright, having established mindfulness in front of him. Then Doṇa the brahmin, following the footprints of the Blessed One, saw the Blessed One seated at the root of a certain tree, pleasing, inspiring, with senses calmed, with mind calmed, having attained the highest taming and tranquility, tamed, guarded, with senses restrained, a noble one. Having seen him, he approached the Blessed One; having approached, he said to the Blessed One: "Will you be a god?" "No, brahmin, I will not be a god." "Will you be a gandhabba?" "No, brahmin, I will not be a gandhabba." "Will you be a yakkha?" "No, brahmin, I will not be a yakkha." "Will you be a human?" "No, brahmin, I will not be a human." "When asked, 'Will you be a god?' you say, 'No, brahmin, I will not be a god.' When asked, 'Will you be a gandhabba?' you say, 'No, brahmin, I will not be a gandhabba.' When asked, 'Will you be a yakkha?' you say, 'No, brahmin, I will not be a yakkha.' When asked, 'Will you be a human?' you say, 'No, brahmin, I will not be a human.' Then what will you be?" "Brahmin, those defilements by which, if not abandoned, I would be a god— those defilements have been abandoned by me, their root cut off, made like a palm-stump, brought to non-existence, not liable to arise again in the future. Those defilements by which..." Indeed, brahmin, if my defilements were not abandoned, I would be a gandhabba… I would be a yakkha… I would be a human. But those defilements of mine are abandoned, their root cut off, made like a palm-stump, brought to non-existence, not liable to arise again in the future. Just as, brahmin, a blue lotus, or a red lotus, or a white lotus, born in water, grown in water, rises above the water and stands unsoiled by the water; even so, brahmin, I, born in the world, grown in the world, having overcome the world, dwell unsoiled by the world. Remember me, brahmin, as the Buddha. By which I might arise among the gods, Or be a gandhabba, or a bird; By which I might attain yakkha-hood, And also enter human-hood; Those defilements of mine are consumed, Destroyed, made to cease. As a beautiful white lotus, Is not soiled by water; I am not soiled by the world, Therefore, brahmin, I am the Buddha. The sixth. 7. The Discourse on Non-Decline 37. Monks, a bhikkhu endowed with four qualities is incapable of decline, he is close to Nibbana. Which four? Here, monks, a bhikkhu is endowed with virtue, he guards the doors of his senses, he is moderate in eating, he is devoted to wakefulness. And how, monks, is a bhikkhu endowed with virtue? Here, monks, a bhikkhu is virtuous, he dwells restrained by the restraint of the Patimokkha, perfect in conduct and resort, seeing danger in the slightest faults, he undertakes and trains in the training rules. Thus, monks, is a bhikkhu endowed with virtue. And how, monks, does a bhikkhu guard the doors of his senses? Here, monks, a bhikkhu, having seen a form with the eye, does not grasp at its general appearance or its detailed features. For if he were to dwell with the eye-faculty unrestrained, evil unwholesome states of covetousness and displeasure would flow in upon him, so he practices for its restraint; he guards the eye-faculty; he undertakes restraint of the eye-faculty. With the ear, s 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 is not a seizer of signs, not a seizer of secondary characteristics. Whatever evil unwholesome states of covetousness and displeasure might flow in upon him while he dwells with the mind-faculty unguarded, for its restraint he practices; he guards the mind-faculty; he undertakes the restraint of the mind-faculty. Thus, bhikkhus, a bhikkhu is one whose doors are guarded in the sense faculties. And how, bhikkhus, is a bhikkhu moderate in eating? Here, bhikkhus, a bhikkhu reflects wisely before partaking of food: ‘Not for sport, not for intoxication, not for adornment, not for beautification; but only for the maintenance and continuance of this body, for ending discomfort, and for supporting the holy life. Thus I shall put an end to old feelings, and shall not give rise to new feelings, and I shall be unburdened, blameless, and dwell at ease.’ Thus, bhikkhus, a bhikkhu is moderate in eating. And how, bhikkhus, is a bhikkhu devoted to wakefulness? Here, bhikkhus, a bhikkhu during the day, while walking back and forth and sitting, purifies his mind of obstructive mental states. During the first watch of the night, while walking back and forth and sitting, he purifies his mind of obstructive mental 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 made a mental note of rising. During the last watch of the night, he gets up and while walking back and forth and sitting, purifies his mind of obstructive mental states. Thus, bhikkhus, a bhikkhu is devoted to wakefulness. Indeed, bhikkhus, a bhikkhu endowed with these four qualities is incapable of decline; he is close to Nibbāna. A bhikkhu established in virtue, and restrained in the sense faculties; moderate in eating, and devoted to wakefulness. Thus dwelling, ardent, untiring day and night; developing wholesome the Dhamma, for the attainment of security from bondage. "A monk delighting in heedfulness, seeing danger in heedlessness; Is incapable of decline, he is indeed near to Nibbāna." The seventh. 8. The Discourse on the Withdrawn One 38. "A monk, bhikkhus, who has dispelled individual truths, who has settled all quests, whose bodily formations are tranquil, is called 'withdrawn'. And how, bhikkhus, is a monk one who has dispelled individual truths? Here, bhikkhus, whatever individual truths there are of various recluses and brahmins, such as: 'The world is eternal' or 'The world is not eternal' or 'The world is finite' or 'The world is infinite' or 'The soul is the same as the body' or 'The soul is one thing, the body another' or 'The Tathāgata exists after death' or 'The Tathāgata does not exist after death' or 'The Tathāgata both exists and does not exist after death' or 'The Tathāgata neither exists nor does not exist after death'; all of these are dispelled, rejected, vomited forth, freed from, abandoned, relinquished. It is in this way, bhikkhus, that a monk is one who has dispelled individual truths. "And how, bhikkhus, is a monk one who has settled all quests? Here, bhikkhus, the monk's quest for sensual pleasures is abandoned, the quest for existence is abandoned, the quest for the holy life is tranquilized. It is in this way, bhikkhus, that a monk is one who has settled all quests. "And how, bhikkhus, are a monk's bodily formations tranquil? Here, bhikkhus, with the abandoning of pleasure and pain, and with the prior disappearance of joy and sorrow, the monk enters and dwells in the fourth jhāna, which is neither painful nor pleasant, and is purified by equanimity and mindfulness. It is in this way, bhikkhus, that a monk's bodily formations are tranquil. "And how, bhikkhus, is a monk withdrawn? Here, bhikkhus, the monk's conceit 'I am' is abandoned, cut off at the root, made like a palm stump, brought to non-existence, incapable of future arising. whose feet are Dhamma. Thus, monks, a bhikkhu is withdrawn. A bhikkhu, monks, who has cast off individual truths, whose search is for equanimity, whose bodily formations are tranquil, is called 'withdrawn'. [itivu. 55 itivuttakepi] The search for sensual pleasures, the search for becoming, together with the search for the holy life; Thus, the clinging to truth, the accumulation of views. [itivu. 55 itivuttakepi] For one detached from all passion,