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to approach the mind-developing bhikkhu for an audience?’ When this was said, a certain bhikkhu said to the elder bhikkhus: ‘Friends, when the mind-developing bhikkhu, after his meal, having returned from his alms round, has washed his feet and is sitting, having folded his legs crosswise, set his body erect, and established mindfulness in front of him, that is the occasion to approach the mind-developing bhikkhu for an audience.’ When this was said, another bhikkhu said to that bhikkhu: ‘No, friend, that is not the occasion to approach the mind-developing bhikkhu for an audience. When, friend, the mind-developing A certain monk, after the meal, returned from his alms round, washed his feet, sits down, legs crossed, body upright, mindfulness established before him. The fatigue from walking has not yet subsided for him at that time. The fatigue from the meal has not yet subsided for him at that time. Therefore, that is not the time to approach a monk who is developing his mind for an audience. But, friend, the time when a monk who is developing his mind, having risen from seclusion in the evening, sits in the shade behind the monastery, legs crossed, body upright, mindfulness established before him— that is the time to approach a monk who is developing his mind for an audience. When this was said, another monk said to that monk: "Indeed, friend, that is not the time to approach a monk who is developing his mind for an audience. But, friend, the time when a monk who is developing his mind, having risen from seclusion in the evening, sits in the shade behind the monastery, legs crossed, body upright, mindfulness established before him— whatever sign of concentration he had attended to during the day, that very thing occurs to him at that time. Therefore, that is not the time to approach a monk who is developing his mind for an audience. But, friend, the time when a monk who is developing his mind, having risen in the early dawn of night, sits down, legs crossed, body upright, mindfulness established before him— that is the time to approach a monk who is developing his mind for an audience." When this was said, another monk said to that monk: "Indeed, friend, that is not the time to approach a monk who is developing his mind for an audience. But, friend, the time when a monk who is developing his mind, having risen in the early dawn of night, sits down, legs crossed, body upright, mindfulness established before him— the energy of his food at that time..." in which time the body is comfortable, it is easy to pay attention to the Buddha's teaching. Therefore, that is not the time to approach a mentally developed monk for an audience." When this was said, the venerable Mahākaccāna said to the elder monks: "Friends, this I heard directly from the Blessed One, this I received directly: 'Monks, there are six times to approach a mentally developed monk for an audience.'" "Which six? Here, monks, when a monk dwells with a mind overcome by sensual desire, overwhelmed by sensual desire, and does not understand as it really is the escape from arisen sensual desire, at that time, he should approach a mentally developed monk and say this: 'Friend, I dwell with a mind overcome by sensual desire, overwhelmed by sensual desire, and I do not understand as it really is the escape from arisen sensual desire. It would be good if the venerable one would teach me the Dhamma for the abandoning of sensual desire.' Then the mentally developed monk teaches him the Dhamma for the abandoning of sensual desire. This, monks, is the first time to approach a mentally developed monk for an audience. "Again, furthermore, monks, when a monk dwells with a mind overcome by ill will... ...dwells with a mind overcome by sloth and torpor... ...dwells with a mind overcome by restlessness and remorse... ...dwells with a mind overcome by doubt... ...and does not know or see the sign by which, by paying attention to which sign, the destruction of the taints occurs immediately, at that time, he should approach a mentally developed monk and say this: 'Friend, I do not know or see the sign by which, by paying attention to which sign, the destruction of the taints occurs immediately. It would be good if the venerable one would teach me the Dhamma for the destruction of the taints.' Then the mentally developed monk teaches him the Dhamma for the destruction of the taints. This, monks, is the sixth It is time to approach to see the monk who is dear to the mind. "This, friend, I heard from the Blessed One's own mouth, and received in his presence: 'Indeed, monks, these are six times for the monk dear to the mind to approach for seeing.'" The Eighth. 9. The Discourse to Udāyī 29. Then the Blessed One addressed the venerable Udāyī: "How many, Udāyī, are the stations of mindfulness?" When this was said, the venerable Udāyī remained silent. A second time the Blessed One addressed the venerable Udāyī: "How many, Udāyī, are the stations of mindfulness?" A second time the venerable Udāyī remained silent. A third time the Blessed One addressed the venerable Udāyī: "How many, Udāyī, are the stations of mindfulness?" A third time the venerable Udāyī remained silent. Then the venerable Ānanda said to the venerable Udāyī: "Friend Udāyī, the Teacher is addressing you." "I hear, friend Ānanda, the Blessed One. Here, venerable sir, a monk recollects his manifold past existences— such as one birth, two births... and so on. Thus he recollects his manifold past existences, with their details and with their features. This, venerable sir, is a station of mindfulness." Then the Blessed One addressed the venerable Ānanda: "I knew, Ānanda, that this Udāyī is not a foolish person who dwells devoted to the higher mind. How many, Ānanda, are the stations of mindfulness?" "Five, venerable sir, are the stations of mindfulness. Which five? Here, venerable sir, a monk, quite secluded from sensual pleasures... and so on... enters and dwells in the third jhāna. This, venerable sir, is a station of mindfulness, thus developed, thus often practiced, conducive to a pleasant abiding in this very life." "Furthermore, venerable sir, 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 mind, unhindered, he develops a mind full of radiance. This, venerable sir, is a..." This foundation of mindfulness, thus developed, thus made much of, conduces to the attainment of knowledge and vision. Furthermore, venerable sir, a monk reflects on this very body, from the soles of the feet upwards, from the crown of the head downwards, enclosed by skin, full of various kinds of impurities: ‘There are in this body hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, stomach, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, joint-fluid, urine.’ This, venerable sir, foundation of mindfulness, thus developed, thus made much of, conduces to the abandoning of sensual passion. Furthermore, venerable sir, a monk, just as he might see a body cast away in a charnel ground, one day dead, or two days dead, or three days dead, bloated, discolored, festering. He applies this to his own body thus: ‘This body too is of such a nature, will become like that, is not exempt from that.’ Or again, he might see a body cast away in a charnel ground, being devoured by crows, or by kites, or by vultures, or by dogs, or by jackals, or by various kinds of creatures. He applies this to his own body thus: ‘This body too is of such a nature, will become like that, is not exempt from that.’ Or again, he might see a body cast away in a charnel ground, a chain of bones with some flesh and blood, held together by sinews… a chain of bones without flesh, smeared with blood, held together by sinews… a chain of bones without flesh and blood, held together by sinews. Bones separated from each other, scattered in all directions. scattered in such a way, with a hand-bone here, a foot-bone there, a shin-bone there, a thigh-bone there, a hip-bone there, a rib-bone there, a backbone there, a shoulder-bone there, a neck-bone there, a jaw-bone there, a tooth-bone there, a skull there; bones white, like the color of a conch shell; bones piled up, more than a year old; bones rotten, turned to powder. He applies this very body thus: ‘This body too is of such a nature, will become like this, will not escape this.’ This, venerable sir, is a basis for recollection, thus developed, thus made much of, conducive to the uprooting of the conceit ‘I am’. “Furthermore, venerable sir, a monk, by the abandoning of pleasure… …he enters and dwells in the fourth jhāna. This, venerable sir, is a basis for recollection, thus developed, thus made much of, conducive to the penetration of many elements. These, venerable sir, are the five bases for recollection.” “Good, good, Ānanda! Therefore, Ānanda, you should remember this sixth basis for recollection too. Here, Ānanda, a monk goes forward mindfully, returns mindfully, stands mindfully, sits mindfully, lies down mindfully, undertakes work mindfully. This, Ānanda, is a basis for recollection, thus developed, thus made much of, conducive to mindfulness and clear comprehension.” The Ninth. 10. The Discourse on the Unsurpassables “Monks, there are these six unsurpassables. Which six? The unsurpassable of sight, the unsurpassable of hearing, the unsurpassable of gain, the unsurpassable of training, the unsurpassable of service, the unsurpassable of recollection. They approach. And what, bhikkhus, is the unsurpassed sight? Here, bhikkhus, some go to see a splendid elephant, to see a splendid horse, to see a splendid jewel, or they go to see various things, they go to see a recluse or brahmin with wrong view, practicing wrongly. That sight exists, bhikkhus;