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“It is possible, Ananda,” the Blessed One said. “Here, Ananda, I know a certain person by encompassing his mind with my own mind thus: ‘In this person, both wholesome and unwholesome states exist.’ Then, at a later time, I know him by encompassing his mind with my own mind thus: ‘In this person, wholesome states have disappeared, unwholesome states have become manifest. And his root of wholesome states is not cut off, but that too is utterly uprooted. Thus this person will be one of decline in the future.’ Just as, Ananda, burning, blazing, glowing coals are placed on a large stone. Would you know, Ananda, that these coals will not grow, will not increase, will not expand?” “Yes, Venerable Sir.” “Or just as, Ananda, in the evening, when the sun is setting, would you know, Ananda, that light will disappear and darkness will appear?” “Yes, Venerable Sir.” “Or just as, Ananda, past midnight, at mealtime, would you know, Ananda, that light has disappeared and darkness has appeared?” “Yes, Venerable Sir.” “Even so, Ananda, here I know a certain person by encompassing his mind with my own mind thus: ‘In this person, both wholesome states exist, and unwholesome states.” Then, at a later time, I understand him thus, having encompassed his mind with my mind: “For this person, wholesome states have disappeared, unwholesome states have become manifest. And his root of wholesome states, though not uprooted, will also be completely uprooted. Thus, this person will be subject to decline in the future.” Thus, Ananda, a person is known to the Tathagata, having encompassed his mind with my mind. Thus, Ananda, the faculties of a person are known to the Tathagata, having encompassed his mind with my mind. Thus, Ananda, the future arising of states for a person is known to the Tathagata, having encompassed his mind with my mind. Here, Ananda, I understand a certain person thus, having encompassed his mind with my mind: “For this person, both wholesome and unwholesome states exist.” Then, at a later time, I understand him thus, having encompassed his mind with my mind: “For this person, unwholesome states have disappeared, wholesome states have become manifest. And his root of unwholesome states, though not uprooted, will also be completely uprooted. Thus, this person will be subject to no decline in the future.” Just as, Ananda, burning, blazing, glowing coals are placed on a heap of dry grass or a heap of wood. Would you know, Ananda, that these coals will grow, increase, and become abundant? “Yes, venerable sir.” Or just as, Ananda, at dawn, when the sun is rising, would you know, Ananda, that darkness will disappear, and light will appear? “Yes, venerable sir.” Or just as, Ananda, at noon, at mealtime, would you know, Ananda, that darkness has disappeared, and light has appeared? “Yes, venerable sir.” Even so, Ananda, I understand a certain person here thus, having encompassed his mind with my mind: I know the mind by encompassing it: 'Indeed, in this person, there are both skillful and unskillful qualities.' Then, at a later time, I know his mind by encompassing it thus: 'In this person, unskillful qualities have vanished, skillful qualities have appeared. And there is an unskillful root in him not yet eradicated, but that too will be utterly uprooted. Thus, this person will not decline in the future.' In this way, Ananda, a person is known to the Tathagata by encompassing his mind. In this way, Ananda, the faculty-knowledge of a person is known to the Tathagata by encompassing his mind. In this way, Ananda, the future arising of qualities is known to the Tathagata by encompassing his mind. "Here, Ananda, I know the mind of a certain person by encompassing it thus: 'Indeed, in this person, there are both skillful and unskillful qualities.' Then, at a later time, I know his mind by encompassing it thus: 'There is not even an unskillful quality the size of a hair-tip's prick in this person, this person is endowed with entirely pure, blameless qualities, he will attain final Nibbana in this very life.' Just as, Ananda, cold, extinguished embers are placed on a dry heap of grass or a heap of wood. Would you know, Ananda, that these embers will not grow, increase, or become abundant?" "Yes, venerable sir." "Even so, Ananda, I know the mind of a certain person by encompassing it thus: 'Indeed, in this person, there are both skillful and unskillful qualities.' Then, at a later time, I know his mind by encompassing it thus: 'There is not even an unskillful quality the size of a hair-tip's prick in this person, this person is endowed with entirely pure, blameless qualities, he will attain final Nibbana in this very life.' In this way, Ana Ānanda, a person is known by the Tathāgata, having encompassed mind with mind. Thus also, Ānanda, the Tathāgata's knowledge of the faculties of persons is known, having encompassed mind with mind. Thus also, Ānanda, the Tathāgata's future arising of phenomena is known, having encompassed mind with mind. "Therein, Ānanda, of those three former persons, one is of a nature not to decline, one is of a nature to decline, one is bound for a woeful state, for hell. Therein, Ānanda, of these three latter persons, one is of a nature to decline, one is of a nature not to decline, one is of a nature to attain final Nibbāna." The Eighth. 9. The Discourse on Penetration. 63. "Monks, I will teach you a discourse on the Dhamma, an exposition on penetration. Listen to it, attend carefully; I will speak." "Yes, venerable sir," those monks replied to the Blessed One. The Blessed One said this: "And what, monks, is that discourse on the Dhamma, that exposition on penetration? Sensual pleasures, monks, are to be known. The origin and source of sensual pleasures is to be known. The diversity of sensual pleasures is to be known. The result of sensual pleasures is to be known. The cessation of sensual pleasures is to be known. The path leading to the cessation of sensual pleasures is to be known. "Feelings, monks, are to be known. The origin and source of feelings is to be known. The diversity of feelings is to be known. The result of feelings is to be known. The cessation of feelings is to be known. The path leading to the cessation of feelings is to be known. "Perceptions, monks, are to be known. The origin and source of perceptions is to be known. The diversity of perceptions is to be known. The result of perceptions is to be known. The cessation of perceptions is to be known. The path leading to the cessation of perceptions is to be known. "Taints, monks, are to be known. The origin and source of taints is to be known. The diversity of taints is to be known. The result of taints is to be known. Taints... Cessation should be known, The path leading to the cessation of defilements should be known. "Action, monks, should be known, The origin of actions should be known, The diversity of actions should be known, The result of actions should be known, The cessation of actions should be known, The path leading to the cessation of actions should be known. "Suffering, monks, should be known, The origin of suffering should be known, The diversity of suffering should be known, The result of suffering should be known, The cessation of suffering should be known, The path leading to the cessation of suffering should be known. "'Sensual pleasures, monks, should be known, The origin of sensual pleasures should be known, The diversity of sensual pleasures should be known, The result of sensual pleasures should be known, The cessation of sensual pleasures should be known, The path leading to the cessation of sensual pleasures should be known'— Thus it has been said. And in reference to what has this been said? These five, monks, are strands of sensual pleasure: Forms cognizable by the eye, Desirable, agreeable, charming, Pleasing, associated with sensual desire, Arousing lust. Sounds cognizable by the ear... Odors cognizable by the nose... Tastes cognizable by the tongue... Tangibles cognizable by the body, Desirable, agreeable, charming, Pleasing, associated with sensual desire, Arousing lust. But, monks, these are not sensual pleasures; These are called strands of sensual pleasure In the discipline of the Noble Ones— "Conceiving lust is a person's sensual pleasure, Not the varied things in the world; Conceiving lust is a person's sensual pleasure, The varied things remain just so in the world; But here the wise remove their desire." "And what, monks, is the origin of sensual pleasures? Contact, monks, is the origin of sensual pleasures. "And what, monks, is the diversity of sensual pleasures? Different, monks, is sensual pleasure in forms, Different is sensual pleasure in sounds, Different is sensual pleasure in odors, Different is sensual pleasure in tastes, Different is sensual pleasure in tangibles. This is called, monks, the diversity of sensual pleasures. "And what, monks, is the result of sensual pleasures? That which, monks, desiring them, he generates for himself this or that existence, either conducive to merit or conducive to demerit. This, bhikkhus, is called the result of sensual pleasures. And what, bhikkhus, is the cessation of sensual pleasures? The cessation of contact, bhikkhus, is the cessation of sensual pleasures. This Noble Eightfold Path itself is the practice leading to the cessation of sensual pleasures, that is to say: Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration. When, bhikkhus, a noble disciple thus understands sensual pleasures, thus understands the origin and source of sensual pleasures, thus understands the diversity of sensual pleasures, thus understands the result of sensual pleasures, thus understands the cessation of sensual pleasures, thus understands the practice leading to the cessation of sensual pleasures, he understands this penetrative holy life, the cessation of sensual pleasures.