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the Arahant, the Perfectly Self-Enlightened One, 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 Nibbana. The Fourth. 5. The Vappa Sutta 195. At one time the Blessed One was dwelling among the Sakyans in Kapilavatthu, at the Nigrodha Park. Then Vappa the Sakyan, a disciple of the Nigaṇṭhas, Then Venerable Mahāmoggallāna approached him. Having approached, he saluted Venerable Mahāmoggallāna and sat down to one side. Venerable Mahāmoggallāna then said to Vappa the Sakyan, a Jain disciple, as he sat to one side: "Here, Vappa, one is restrained in body, restrained in speech, restrained in mind, from the fading away of ignorance, from the arising of true knowledge. Do you see, Vappa, that state from which a person's defilements, leading to suffering, would flow forth in the future?" "I do, venerable sir, see that state. Here, venerable sir, bad deeds were done previously, whose results have not yet ripened. From that, a person's defilements, leading to suffering, would flow forth in the future." And this conversation between Venerable Mahāmoggallāna and Vappa the Sakyan, a Jain disciple, remained unfinished. Then the Blessed One, having emerged from seclusion in the evening, approached the service hall. Having approached, he sat down on the seat prepared. Having sat down, the Blessed One said to Venerable Mahāmoggallāna: "With what conversation, Moggallāna, were you engaged just now? And what was your unfinished conversation?" "Here, venerable sir, I said to Vappa the Sakyan, a Jain disciple: 'Here, Vappa, one is restrained in body, restrained in speech, restrained in mind, from the fading away of ignorance, from the arising of true knowledge. Do you see, Vappa, that state from which a person's defilements, leading to suffering, would flow forth in the future?' When this was said, venerable sir, Vappa the Sakyan, a Jain disciple, said to me: 'I do, venerable sir, see that state. Here, venerable sir, bad deeds were done previously, whose results have not yet ripened. From that, a person's defilements, leading to suffering, would flow forth in the future.' This, venerable sir, was our unfinished conversation with Vappa the Sakyan, a Jain disciple, when the Blessed One arrived." Then the Blessed One said to Vappa the Sakyan, He said this to the Nigaṇṭha disciple: "If you, Vappa, would approve what should be approved, and reject what should be rejected, and if you do not understand the meaning of what I say, you would question me further about it – 'Venerable sir, how is this? What is the meaning of this?' Then there might be a conversation between us." "Venerable sir, I will approve what should be approved by the Blessed One, and reject what should be rejected, and if I do not understand the meaning of what the Blessed One says, I will question the Blessed One further about it – 'Venerable sir, how is this? What is the meaning of this?' Let there be a conversation between us." "What do you think, Vappa? Those defilements, vexations, and fevers that arise dependent on bodily undertakings, for one who abstains from bodily undertakings, those defilements, vexations, and fevers do not arise. He does not create new kamma, and he wears away old kamma by touching it again and again. This wearing away is visible here and now, timeless, inviting inspection, onward-leading, to be experienced individually by the wise. Do you, Vappa, see any situation from which defilements leading to painful feelings would flow to a person in the next world?" "No, Venerable sir." "What do you think, Vappa? Those defilements, vexations, and fevers that arise dependent on verbal undertakings, for one who abstains from verbal undertakings, those defilements, vexations, and fevers do not arise. He does not create new kamma, and he wears away old kamma by touching it again and again. This wearing away is visible here and now, timeless, inviting inspection, onward-leading, to be experienced individually by the wise. Do you, Vappa, see any situation from which defilements leading to painful feelings would flow to a person in the next world?" "No, Venerable sir." "What do you think, Vappa? Those defilements, vexations, and fevers that arise dependent on mental undertakings, for one who abstains from mental undertakings, those defilements, vexations, and fevers..." vexations and fevers do not arise. He does not perform new deeds, and he gradually brings old deeds to an end, touching them, touching them. This is visible here and now, timeless, inviting inspection, leading onwards, to be experienced individually by the wise. Do you see, Vappa, that state from which, by its origin, painful defilements would flow out for a person in the future world?” “No, venerable sir.” “What do you think, Vappa? Those defilements, vexations, and fevers that arise conditioned by ignorance— with the fading away of ignorance, with the arising of wisdom, will those defilements, vexations, and fevers not arise? He does not perform new deeds, and he gradually brings old deeds to an end, touching them, touching them. This is visible here and now, timeless, inviting inspection, leading onwards, to be experienced individually by the wise. Do you see, Vappa, that state from which, by its origin, painful defilements would flow out for a person in the future world?” “No, venerable sir.” “Thus, Vappa, for a monk whose mind is rightly liberated, six constant abidings are attained. Having seen a form with the eye, he is neither pleased nor displeased; he abides equanimous, mindful and clearly comprehending. Having heard a sound with the ear… Having smelled an odor with the nose… Having tasted a flavor with the tongue… Having touched a tangible with the body… Having cognized a mental phenomenon with the mind, he is neither pleased nor displeased; he abides equanimous, mindful and clearly comprehending. Experiencing a feeling that is body-ending, he understands: ‘I experience a feeling that is body-ending.’ Experiencing a feeling that is life-ending, he understands: ‘I experience a feeling that is life-ending.’ He understands: ‘With the breaking up of the body, after the exhaustion of life, all feelings, not delighted in, will become cool right here.’” “Just as, Vappa, a shadow is perceived dependent on a post. Then a man might come carrying a spade and a basket. He would cut down that post at its root; having cut it at the root, he would dig it up; having dug it up, he would pull out the roots, even those as small as a usīra-fiber. [even a small splinter]. He would cut that pillar into pieces. Having cut it into pieces, he would split it. Having split it, he would make it into splinters. Having made it into splinters, he would dry it in the wind and sun. Having dried it in the wind and sun, he would burn it with fire. Having burned it with fire, he would make it into ash. Having made it into ash, he would scatter it in a strong wind, or float it down a swift-flowing river. Thus, Vappa, the shadow that depended on the pillar would have its root cut off, made like a palm-stump, made non-existent, not liable to arise in the future. Just so, Vappa, for a bhikkhu whose mind is thus rightly liberated, six constant abodes are attained. Seeing a form with the eye, he is neither joyful nor sorrowful; he dwells in equanimity, mindful and discerning. Hearing a sound with the ear… Smelling a smell with the nose… Tasting a flavor with the tongue… Touching a tactile sensation with the body… Discerning a mental phenomenon with the mind, he is neither joyful nor sorrowful; he dwells in equanimity, mindful and discerning. Experiencing a feeling that ends with the body, he understands: ‘I experience a feeling that ends with the body.’ Experiencing a feeling that ends with life, he understands: ‘I experience a feeling that ends with life.’ He understands: ‘With the breaking up of the body, and the exhaustion of life, all feelings, not delighted in, will become cool right here.’ When this was said, Vappa the Sakyan, a Jain disciple, said to the Blessed One: “Just as, Venerable Sir, a man desiring profit might attend to a horse-dealer. He would not attain profit, and would moreover be subject to weariness and vexation. Just so, Venerable Sir, I, desiring profit, attended to foolish Jains. I did not attain profit, and moreover was subject to weariness and vexation. Venerable Sir, from this day forward, the confidence I had in foolish Jains, I scatter it in a strong wind, or float it down a swift-flowing river. Excellent, Venerable Sir… May the Blessed One remember me as a lay follower…” , may the Blessed One hold me as a lay follower who has gone for refuge for life from today onwards.” The fifth. 6. Sāḷha Sutta 196. At one time the Blessed One was staying in Vesālī, in the Great Wood, in the Gabled Hall. Then Sāḷha the Licchavi and Abhaya the Licchavi approached the Blessed One; having approached and greeted the Blessed One, they sat down to one side. Sāḷha the Licchavi, sitting to one side, said to the Blessed One: “There are, venerable sir, some ascetics and brahmins who declare the crossing of the flood by two means – by purity of moral conduct and by revulsion from asceticism. Here, venerable sir, what does the Blessed One say?” “Purity of moral conduct, Sāḷha, I declare to be one of the constituents of recluseship. Those ascetics and brahmins, Sāḷha, who advocate revulsion from asceticism, whose essence is revulsion from asceticism, who are devoted to revulsion from asceticism, are incapable of crossing the flood. And those ascetics and brahmins, Sāḷha, whose bodily conduct is impure, whose verbal conduct is impure, whose mental conduct is impure, whose livelihood is impure, are incapable of knowledge and vision, of supreme enlightenment. “Just as, Sāḷha, a man desiring to cross a river might take a sharp axe and enter the forest.