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by wisdom, the mind is well-trained; ‘My mind is of a nature free from hatred,’ by wisdom, the mind is well-trained; ‘My mind is of a nature free from delusion,’ by wisdom, the mind is well-trained; ‘My mind is of a nature not to return to the realm of sensual desire,’ by wisdom, the mind is well-trained; ‘My mind is of a nature not to return to the realm of form,’ by wisdom, the mind is well-trained; ‘My mind is of a nature not to return to the formless realm,’ by wisdom, the mind is well-trained. When, bhikkhus, a bhikkhu’s mind is well-trained by wisdom, it is proper for that bhikkhu, bhikkhus, to declare: ‘Destroyed is birth, the holy life has been lived, what was to be done has been done, there is no more for this state of being,’ he understands.” The Fifth. 6. The Stone Pillar Sutta 26. At one time, Venerable Sāriputta and Venerable Candikāputta were staying in Rājagaha, in the Bamboo Grove, at the Squirrels’ Feeding Place. There, Venerable Candikāputta addressed the bhikkhus: “Friends, Devadatta teaches the Dhamma to the bhikkhus thus: ‘When, friends, a bhikkhu’s mind is accumulated by thought, it is proper for that bhikkhu to declare: “Destroyed is birth, the holy life has been lived, what was to be done has been done, there is no more for this state of being,” he understands.’” When this was said, Venerable Sāriputta said to Venerable Candikāputta: “No, friend Candikāputta, Devadatta does not teach the Dhamma to the bhikkhus thus: ‘When, friends, a bhikkhu’s mind is accumulated by thought, it is proper for that bhikkhu to declare: “Destroyed is birth, the holy life has been lived, what was to be done has been done, there is no more for this state of being,” he understands.’ Rather, friend Candikāputta, Devadatta teaches the Dhamma to the bhikkhus thus: ‘When Indeed, friends, for a monk whose mind is well-practiced by mind, it is proper for that monk to declare: "Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being," I know.'" A second time, indeed, Venerable Candikāputta addressed the monks: "Friends, Devadatta teaches the Dhamma to the monks thus: 'Indeed, friends, for a monk whose mind is known by mind, it is proper for that monk to declare: "Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being," I know.'" A second time, indeed, Venerable Sāriputta said this to Venerable Candikāputta: "Indeed, friend Candikāputta, Devadatta does not teach the Dhamma to the monks thus: 'Indeed, friends, for a monk whose mind is known by mind, it is proper for that monk to declare: "Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being," I know.' But rather, indeed, friend Candikāputta, Devadatta teaches the Dhamma to the monks thus: 'Indeed, friends, for a monk whose mind is well-practiced by mind, it is proper for that monk to declare: "Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being," I know.'" A third time, indeed, Venerable Candikāputta addressed the monks: "Friends, Devadatta teaches the Dhamma to the monks thus: 'Indeed, friends, for a monk whose mind is known by mind, it is proper for that monk to declare: "Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being," I know.'" A third time, indeed, Venerable Sāriputta said this to Venerable Candikāputta: "Indeed, friend Candikāputta, Devadatta does not teach the Dhamma to the monks thus: 'Indeed, friends, for a monk whose mind is known by mind, it is proper for that monk to declare: "Birth is destroyed, the holy life has been lived, what had to be done has been done...'" what is to be done, and I know there is no further state of being for me.’ And so, friend Candikāputta, Devadatta teaches the bhikkhus the Dhamma: ‘When, friend, a bhikkhu’s mind is well-trained mentally, it is proper for that bhikkhu to declare: “Destroyed is birth, the holy life has been lived, what was to be done has been done, there is no further state of being for me, I know.”’ ‘‘And how, friend, is a bhikkhu’s mind well-trained mentally? ‘My mind is free from lust’—thus is the mind well-trained mentally; ‘My mind is free from hatred’—thus is the mind well-trained mentally; ‘My mind is free from delusion’—thus is the mind well-trained mentally; ‘My mind is not subject to lust’—thus is the mind well-trained mentally; ‘My mind is not subject to hatred’—thus is the mind well-trained mentally; ‘My mind is not subject to delusion’—thus is the mind well-trained mentally; ‘My mind is not subject to return to the sensual realm’—thus is the mind well-trained mentally; ‘My mind is not subject to return to the form realm’—thus is the mind well-trained mentally; ‘My mind is not subject to return to the formless realm’—thus is the mind well-trained mentally. When, friend, a bhikkhu’s mind is thus rightly liberated, even if many forms cognizable by the eye come into the range of the eye, they do not overwhelm his mind; his mind remains unmixed, steady, having attained imperturbability, and he sees their passing away. ‘‘Just as, friend, a stone pillar sixteen cubits high. Eight cubits of it are below the ground, eight cubits above the ground. Then, even if a strong wind and rain come from the eastern direction, it would not shake or tremble; or from the western direction… or from the northern direction… or even if a strong wind and rain come from the southern direction, it would not shake or tremble. What is the reason for that? Because, friend, its foundation is deep, the stone pillar is well-embedded. Even so, friend, a rightly liberated mind… For that monk, even if very strong visible forms come into the range of his eye, they do not overwhelm his mind; his mind remains unmixed, steady, having attained imperturbability, and he perceives their passing away. "Even if very strong audible sounds... olfactory smells... gustatory tastes... tactile touches... mental phenomena come into the range of his mind, they do not overwhelm his mind; his mind remains unmixed, steady, having attained imperturbability, and he perceives their passing away." The Sixth. 7. The First Discourse on Dangers and Hostilities. Then indeed the householder Anāthapiṇḍika approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. To the householder Anāthapiṇḍika, sitting to one side, the Blessed One spoke thus: "When, householder, for a noble disciple, five dangers and hostilities are appeased, and he is endowed with the four factors of stream-entry, he may, if he wishes, declare of himself: ‘I am one for whom hell is destroyed, the animal realm is destroyed, the realm of hungry ghosts is destroyed, for whom all states of woe, bad destinations, and downfall are destroyed. I am a stream-enterer, not subject to downfall, certain, with enlightenment as my destination.’" "Which are the five dangers and hostilities that are appeased? That, householder, one who takes life, due to taking life, generates danger and hostility in this present life, and generates danger and hostility in the future life, and experiences mental suffering and displeasure. One who abstains from taking life does not generate danger and hostility in this present life, nor does he generate danger and hostility in the future life, nor does he experience mental suffering and displeasure. For one who abstains from taking life, thus that danger and hostility is appeased." "That, householder, one who takes what is not given... one who engages in sexual misconduct... one who speaks falsely... one who indulges in fermented and distilled intoxicants that are a basis for heedlessness, due to indulging in fermented and distilled intoxicants that are a basis for heedlessness, generates danger and hostility in this present life, and generates danger and hostility in the future life, and experiences mental suffering and displeasure. He generates fear and enmity pertaining to the next world, he experiences mental suffering and distress. One who abstains from the occasion of heedlessness through intoxicating drinks and drugs neither generates fear and enmity pertaining to this world, nor generates fear and enmity pertaining to the next world, nor experiences mental suffering and distress. For one who abstains from the occasion of heedlessness through intoxicating drinks and drugs, thus that fear and enmity are appeased. These five fears and enmities are appeased. With which four stream-entry factors is he endowed? Here, householder, a noble disciple is endowed with unwavering faith in the Buddha: 'Indeed, that Blessed One is Arahant, Perfectly Self-Awakened, accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of gods and humans, the Awakened One, the Blessed One.' He is endowed with unwavering faith in the Dhamma: 'The Dhamma is well-expounded by the Blessed One, directly visible, immediate, inviting one to come and see, leading inwards, to be personally experienced by the wise.' He is endowed with unwavering faith in the Saṅgha: 'The Saṅgha of the Blessed One's disciples is practicing well, practicing uprightly, practicing for the sake of knowledge, practicing properly; that is, the four pairs of persons, the eight individual persons— this Saṅgha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.' He is endowed with the virtues dear to the noble ones: unbroken, untorn, unblemished, unspotted, liberating, praised by the wise, ungrasped, conducive to concentration. With these four stream-entry factors is he endowed.