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my mind is developed, my wisdom is developed.' If, friends, that monk is overcome by greed, by hatred, by delusion, by anger, by resentment, by denigration, by domineering, by avarice, by wicked envy, by wicked and evil desire overwhelms him and remains, he should be understood thus: 'This venerable one does not know in such a way that for one who knows, greed does not arise, for indeed, greed overwhelms this venerable one and remains; this venerable one does not know in such a way that for one who knows, hatred does not arise... delusion... anger... resentment... denigration... insolence... envy... evil jealousy... evil desire does not arise, for indeed, evil desire overwhelms this venerable one and remains.' Just as, friends, a man, being poor, might speak of wealth, being without riches, might speak of riches, being without possessions, might speak of possessions. If some need for money arises, he would not be able to produce money or grain or silver or gold. They would know him thus: 'This venerable one, being poor, speaks of wealth, this venerable one, being without riches, speaks of riches, this venerable one, being without possessions, speaks of possessions. For what reason? For indeed, this venerable one, when some need for money arises, cannot produce money or grain or silver or gold.' Even so, friends, a bhikkhu speaking of knowledge and speaking of development, 'I know this Dhamma, I see this Dhamma, I have developed my body, developed my virtue, developed my mind, developed my wisdom.' But if, friends, greed overwhelms that bhikkhu and remains, hatred... delusion... anger... resentment... denigration... insolence... envy... evil jealousy... evil desire overwhelms him and remains, he should be understood thus: 'This venerable one does not know in such a way that for one who knows, greed does not arise, for indeed, greed overwhelms this venerable one and remains; this venerable one does not know in such a way that for one who knows, hatred does not arise... delusion... anger... resentment... denigration... insolence... envy... evil jealousy... evil desire does not arise, for indeed, evil desire overwhelms this venerable one and remains.' Speaking of knowledge, Friend, a monk speaking thus: 'I know this Dhamma, I see this Dhamma.' If, friend, that monk is not overcome by greed, by hatred, by delusion, by anger, by resentment, by denigration, by domination, by envy, by wicked jealousy, by wicked desire, and they do not persist, then he should be known thus: 'This venerable one understands in such a way that for one who understands, greed does not arise; thus, greed does not overcome this venerable one and persist. This venerable one understands in such a way that for one who understands, hatred does not arise, delusion, anger, resentment, denigration, domination, envy, wicked jealousy, wicked desire do not arise; thus, wicked desire does not overcome this venerable one and persist.' Friend, a monk speaking of development, thus: 'My body is developed, my virtue is developed, my mind is developed, my wisdom is developed.' If, friend, that monk is not overcome by greed, by hatred, by delusion, by anger, by resentment, by denigration, by domination, by envy, by wicked jealousy, by wicked desire, and they do not persist, then he should be known thus: 'This venerable one understands in such a way that for one who understands, greed does not arise; thus, greed does not overcome this venerable one and persist. This venerable one understands in such a way that for one who understands, hatred does not arise, delusion, anger, resentment, denigration, domination, envy, wicked jealousy, wicked desire do not arise; thus, wicked desire does not overcome this venerable one and persist.' Friend, a monk speaking of knowledge and of development, thus: 'I know this Dhamma, I see this Dhamma, my body is developed, my virtue is developed, my mind is developed, my wisdom is developed.' If, friend, that monk is not overcome by greed, by hatred, by delusion, by anger, by resentment, by denigration, by domination, by envy, by wicked jealousy, by wicked desire, and they do not persist, then he should be known thus: 'This venerable one understands in such a way that for one who understands, greed does not arise; thus, greed does not overcome this venerable one and persist. This venerable one... He understands thus: As one who understands, aversion does not arise, delusion... anger... resentment... denigration... dominance... envy... evil jealousy... evil desire does not arise. Thus, evil desire does not overcome this venerable one. Just as, friend, a person, being rich, would speak of being rich; being wealthy, would speak of being wealthy; being prosperous, would speak of being prosperous. When some need for wealth arises, he would be able to produce money or grain or silver or gold. They would know him thus: 'This venerable one, being rich, speaks of being rich; this venerable one, being wealthy, speaks of being wealthy; this venerable one, being prosperous, speaks of being prosperous. For what reason? Because this venerable one, when some need for wealth arises, is able to produce money or grain or silver or gold.' Even so, friend, a monk speaking of knowledge and speaking of development, says: 'I know this Dhamma, I see this Dhamma, I have developed my body, developed my virtue, developed my mind, developed my wisdom.' If, friend, greed does not overcome that monk, aversion... delusion... anger... resentment... denigration... dominance... envy... evil jealousy... evil desire does not overcome him, he should be known thus: 'This venerable one understands thus: as one who understands, greed does not arise; thus, greed does not overcome this venerable one. This venerable one understands thus: as one who understands, aversion does not arise, delusion... anger... resentment... denigration... dominance... envy... evil jealousy... evil desire does not arise; thus, evil desire does not overcome this venerable one.' The Fourth. 5. The Kasiṇa Discourse "These ten, monks, are kasiṇa bases. Which ten? One perceives the earth kasiṇa: above, below, across, without duality, immeasurable; the water kasiṇa... One perceives the debt... ...one perceives the fire kasiṇa... One perceives the wind kasiṇa... One perceives the blue kasiṇa... One perceives the yellow kasiṇa... One perceives the red kasiṇa... One perceives the white kasiṇa... One perceives the space kasiṇa... One perceives the consciousness kasiṇa upwards, downwards, across, without duality, immeasurable. "These, monks, are the ten kasiṇa bases." Fifth. 6. The Discourse to Kāḷī 26. At one time, the venerable Mahākaccāna was dwelling among the Avantīs, in Kuraraghara, on the Pavatta mountain. Then the lay follower Kāḷī, from Kuraraghara, approached the venerable Mahākaccāna; having approached and paid homage to the venerable Mahākaccāna, she sat down to one side. Seated to one side, the lay follower Kāḷī, from Kuraraghara, said this to the venerable Mahākaccāna: "This, venerable sir, was said by the Blessed One in the Maidens' Questions – 'Attaining the goal, the heart's peace, Having conquered the army of pleasant forms; Alone meditating, I awakened to happiness, Therefore, I do not make friends with people; No friend is found for me by anyone.' "How, venerable sir, is the meaning of this brief statement by the Blessed One to be understood in detail?" "Sister, some recluses and brahmins have arisen to the view that the ultimate attainment is the absorption of the earth kasiṇa. Sister, as far as the ultimate attainment of the earth kasiṇa absorption goes, the Blessed One fully understood that. Having fully understood that, the Blessed One saw its gratification, saw its danger, saw its escape, saw the knowledge and vision of the path and non-path. Because of seeing its gratification, because of seeing its danger, because of seeing its escape, because of seeing the knowledge and vision of the path and non-path, the attainment of the goal and the heart's peace are known. "Sister, some recluses and brahmins have arisen to the view that the ultimate attainment is the absorption of the water kasiṇa... ...and so on, up to the absorption of the fire kasiṇa." The ultimate, sister, is the attainment of the earth kasina. The ultimate, sister, is the attainment of the water kasina. The ultimate, sister, is the attainment of the fire kasina. The ultimate, sister, is the attainment of the air kasina. The ultimate, sister, is the attainment of the blue kasina. The ultimate, sister, is the attainment of the yellow kasina. The ultimate, sister, is the attainment of the red kasina. The ultimate, sister, is the attainment of the white kasina. The ultimate, sister, is the attainment of the space kasina. The ultimate, sister, is the attainment of the consciousness kasina. The ultimate, sister, is what some ascetics and brahmins declare to be 'the goal'. As far as the ultimate of the attainment of the consciousness kasina, that the Blessed One directly knew. Having directly known that, the Blessed One saw the gratification, saw the danger, saw the escape, saw the knowledge and vision of the path and non-path. Because of seeing that gratification, because of seeing that danger, because of seeing that escape, because of seeing that knowledge and vision of the path and non-path, the attainment of the goal, the peace of heart, is known. Thus, sister, what was said by the Blessed One in the Maiden's Questions: 'Having attained the goal, the peace of heart, Having conquered the army of what is dear and delightful; Alone I meditated, and awakened to happiness, Therefore I do not make a witness with people; No witness is found with anyone for me.' "Of this, sister, the meaning of what was briefly spoken by the Blessed One should be understood in this extensive way." The Sixth. 7. The First Great Question Sutta 27. At one time the Blessed One was dwelling at Savatthi, in Jeta's Grove,