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5. Rohitassa Chapter 1. Discourse on the Development of Concentration 41. “There are these four developments of concentration, monks. Which four? There is, monks, a development of concentration, developed and often practiced, that leads to a pleasant abiding in this very life; there is, monks, a development of concentration, developed and often practiced, that leads to the acquisition of knowledge and vision; there is, monks, a development of concentration, developed and often practiced, that leads to mindfulness and clear comprehension; there is, monks, a development of concentration, developed and often practiced, that leads to the destruction of the taints. “And what, monks, is the development of concentration, developed and often practiced, that leads to a pleasant abiding in this very life? Here, monks, a monk, quite secluded from sensual pleasures… enters and abides in the fourth jhāna. This, monks, is the development of concentration, developed and often practiced, that leads to a pleasant abiding in this very life. “And what, monks, is the development of concentration, developed and often practiced, that leads to the acquisition of knowledge and vision? Here, monks, a monk attends to the perception of light, he fixes his mind on the perception of day – as by day, so by night; as by night, so by day. Thus, with an open and unclouded mind, he develops a mind full of radiance. This, monks, is the development of concentration, developed and often practiced, that leads to the acquisition of knowledge and vision. “And what, monks, is the development of concentration, developed and often practiced, that leads to mindfulness and clear comprehension? Here, monks, for a monk, feelings arise known, they persist known, they cease known; perceptions… thoughts arise known, they persist known, they cease known. This, monks, is the development of concentration, developed and often practiced, that leads to mindfulness and clear comprehension. “And what, monks, is the development of concentration, developed and often practiced, that leads to the destruction of the taints? Here, monks, a monk abides contemplating the rise and fall in the five aggregates of clinging…” he dwells contemplating: 'Such is form, such is the origin of form, such is the passing away of form; such is feeling, such is the origin of feeling, such is the passing away of feeling; such is perception, such is the origin of perception, such is the passing away of perception; such are formations, such is the origin of formations, such is the passing away of formations; such is consciousness, such is the origin of consciousness, such is the passing away of consciousness.' This development of concentration, monks, when developed and frequently practiced, leads to the destruction of the defilements. These, monks, are the four developments of concentration. And it was with reference to this, monks, that it was said in the Pārāyana, in Puṇṇaka's question: "Having understood the high and low in the world, for whom there is no wavering anywhere in the world; peaceful, smokeless, without anguish, without longing, 'He has crossed birth and old age,' we say." First; 2. Discourse on Answering Questions 42. "Monks, there are these four ways of answering questions. Which four? There is, monks, a question to be answered definitively; there is, monks, a question to be answered by analysis; there is, monks, a question to be answered by asking a counter-question; there is, monks, a question to be set aside. These, monks, are the four ways of answering questions." "One is to be answered definitively, another by analysis; a third one should answer by asking a counter-question, and a fourth one should set aside. And whoever, in each case, knows their proper way; skilled in the four questions, such a monk is called. Hard to approach, hard to overcome, profound, hard to assail; and in what is beneficial and unbeneficial, he is skilled in both. He avoids what is unbeneficial, the wise one grasps what is beneficial; by comprehending the beneficial, the sagacious one, is called 'wise'." Second; 3. First Discourse on One Heavy with Anger 43. "Monks, these four individuals are present, existing... are found in the world. Which four? One who respects anger, not the True Dhamma; one who respects denigration, not the True Dhamma; one who respects gain, not the True Dhamma; one who respects honor, not the True Dhamma. These four persons, monks, are found, are present in the world. These four persons, monks, are found, are present in the world. Which four? One who respects the True Dhamma, not anger; one who respects the True Dhamma, not denigration; one who respects the True Dhamma, not gain; one who respects the True Dhamma, not honor. These four persons, monks, are found, are present in the world. Monks who respect anger and denigration, who respect gain and honor, they do not grow in the Dhamma taught by the Perfectly Awakened One. But those who respect the True Dhamma, who have lived and who now live, they truly grow in the Dhamma taught by the Perfectly Awakened One. The Third. 4. The Second Discourse on Respect for Anger These four, monks, are ignoble qualities. Which four? Respect for anger, not respect for the True Dhamma; respect for denigration, not respect for the True Dhamma; respect for gain, not respect for the True Dhamma; respect for honor, not respect for the True Dhamma. These four, monks, are ignoble qualities. These four, monks, are noble qualities. Which four? Respect for the True Dhamma, not respect for anger; respect for the True Dhamma, not respect for denigration; respect for the True Dhamma, not respect for gain; respect for the True Dhamma, not respect for honor. These four, monks, are noble qualities. A monk who respects anger and denigration, who respects gain and honor, like a rotten seed in a good field, does not grow in the True Dhamma. But those who respect the True Dhamma, who have lived and who now live, they truly grow in the Dhamma, like medicines nourished by moisture. The Fourth. 5. The Discourse to Rohitassa At one time the Blessed One was staying in Savatthi, in Jeta's Grove, Anathapindika's monastery. Then the devaputta Rohitassa, when the night was far advanced, with surpassing beauty, illuminating the entire Illuminating the entire Jetavana, he approached where the Blessed One was. Having approached, having greeted the Blessed One, he stood to one side. Standing to one side, the devaputta Rohitassa said this to the Blessed One: "Where, indeed, venerable sir, there is no birth, no aging, no death, no passing away, no reappearing, is it possible, venerable sir, to know, or to see, or to reach the end of the world by going?" "Where, friend, there is no birth, no aging, no death, no passing away, no reappearing, I do not say that the end of the world can be known, seen, or reached by going." "Wonderful, venerable sir! Amazing, venerable sir! How well said this is, venerable sir, by the Blessed One: 'Where, friend, there is no birth, no aging, no death, no passing away, no reappearing, I do not say that the end of the world can be known, seen, or reached by going.'" "In the past, venerable sir, I was a seer named Rohitassa, a son of a chieftain, endowed with psychic power, able to travel through the air. Such was my speed, venerable sir, just as a strong archer, well-trained, skilled, practiced, could easily shoot a light arrow across a palm-tree's shadow. Such was my stride, venerable sir, just as from the eastern ocean to the western ocean. Possessed of such speed, venerable sir, and such a stride, such a desire arose in me: 'I will reach the end of the world by going.' So I, venerable sir, apart from eating, drinking, chewing, tasting, apart from defecating and urinating, apart from dispelling sleep and weariness, having lived for a hundred years, having gone for a hundred years, without reaching the end of the world, died in the midst of it." "Wonderful, venerable sir! Amazing, venerable sir! How..." This is a well-spoken word, Venerable Sir, by the Blessed One: 'Where, friend, there is no birth, no aging, no death, no passing away, no reappearance, that end of the world, I say, is not to be known, seen, or reached by going.' 'Where, friend, there is no birth, no aging, no death, no passing away, no reappearance, that end of the world, I say, is not to be known, seen, or reached by going. Yet, friend, I do not say that there is an end of suffering without having reached the end of the world. But I, friend, in this very fathom-long body, with its perceptions and mind, declare the world, the origin of the world, the cessation of the world, and the path leading to the cessation of the world.' By going, the end of the world is never to be reached. Nor without reaching the end of the world is there release from suffering. Therefore, truly, the wise one, who knows the world, who has gone to the world's end, who has lived the holy life; having known the end of the world, calmed, he does not long for this world or for another. 6. The Second Discourse on Rohitassa 46. Then, when that night had passed, the Blessed One addressed the bhikkhus: "This night, bhikkhus, the deity Rohitassa, with resplendent beauty, illuminating the entire Jeta Grove as the night advanced, came to where I was; having come, he saluted me and stood to one side. Standing to one side, bhikkhus, the deity Rohitassa said to me: 'Where, Venerable Sir, there is no birth, no aging, no death, no passing away, no reappearance, is it possible, Venerable Sir, to know, to see, or to reach that end of the world by going?' When this was said, bhikkhus, I said to the deity Rohitassa: 'Where, friend, there is no birth, no aging, no death, no passing away, no reappearance, that end of the world, I say, is not to be known, seen, or reached by going.' When this was said, bhikkhus, Rohitassa, the son of a deity, said this to me: