The Disadvantages of Sex Sutra (Snp 4.7)

Who is the ultimate Hollywood sex symbol promoted by the movie industry? Elvis?

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CONTEXT: Tissa (7) had a friend named Metteyya ("Friend"). Together they visited the Buddha at Jetavana and, having listened to the Teaching, entered the monastic order. Metteyya went into seclusion in the forest with his new teacher. Not long after, he became fully enlightened.

Tall, dark, and handsome bad boy, sex symbol?

Tissa, on the other hand, lived in the city of Sāvatthi. And when his elder brother died, he returned home and was persuaded by his relations to revert to the lay life.

Later, Metteyya, on a journey with the Buddha, passed through the village and visited Tissa. He brought him once more to the Buddha. And the Buddha taught them the "Tissa-Metteyya Sutra," at the end of which Tissa became a stream-winner (sotāpanna, the first stage of enlightenment), later reaching full enlightenment (SN., p.160f; SNA.ii.535f, NidA.184). What did the Buddha say?

To Tissa Metteyya on the Disadvantages of Sex

I feel lust. - That's art. - I thought we were depicting truth and beauty. - Nah, just beauty.

• [Tissa asked:]

Attachment to sexual intercourse:

Sir, what are its disadvantages?

Having heard this Teaching then,

secluded, we will train ourselves.

• [The Buddha replied:]

Attached to sexual intercourse,

forgetful of the Teaching then,

wrong things that person practices,

and does what is ignoble.

• [*Not conducive to enlightenment; noble ones = Aryans = "the enlightened."]

Who formerly fared on alone

But again in sex indulges,

“Low” they call, a common worldling,

like transport that swerves off the track.

That one who had renown and fame —

it now surely diminishes.

Having seen this then train yourselves:

renounce sexual intercourse.

• What are the steps of training in detail?

Overcome by [low lustful] thoughts,

one slow broods, as a beggar does,

and hearing reproach of others,

such a person dejected is.

But for yourselves creating “arms”

of others’ reprimanding words,

so with great entanglement

sinks down into untruthfulness.

Well-known and called “one who is wise,”

who vows and lives the left-home life

but again engages in sex,

will then be called “a fool defiled.”

• There are other enumerations of mental defilements.

Disadvantages having seen,

the sage, to start and thereafter,

establishes the left-home life,

now no more resorting to sex.

So train yourselves in solitude,

for that’s the life of noble ones,

not conceiving yourselves as “best” —

having seen indeed nirvana.

• Noble ones (in any of the four stages of enlightenment) have glimpsed nirvana and no longer conceive of themselves as better then, worse than, nor equal to others.

The sage who’s rid of sense-cravings,

and to them is indifferent,

who’s crossed the flood, is envied then,

by those enmeshed in pleasures of sense.

• Some follow the Buddha, while others ordain and practice full-time
• G.P. Malalasekera, Pali Proper Names; Laurence (formerly Ven. Khantipalo) Mills (trans.), Tissametteyya Sutta (Sutta Nipata, 4.7) via suttacentral.net; compiled and edited by Dhr. Seven for Wisdom Quarterly

Kama Sutta: Toiling for pleasure (Snp 4.1)

You stupid bish, you and your pansy vegan boytoy don't know ish about farming! - OK, sir.

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We love Earth and avoidchemicalskilling a!

Kāma Sutta: This is the first sutra in the "Chapter of the Eights" (Atthakavagga) of the "Sutra Collection" (Sutta Nipāta).

The Buddha, seeing a Brahmin cutting down trees on the banks of the Aciravatī River and preparing a field for sowing, spoke to him.

He spoke to the Brahmin again on several other occasions whenever he saw the farmer engaged in various operations in the field.

Very uplifted by the Buddha's courtesy, the Brahmin resolved to invite him to accept a meal when the field was finally ready for harvest.

Who knew all my work could be ruined?

But on the day before the reaping of the field, heavy rains fell, the river flooded, and the harvest was entirely swept away.

The Buddha foresaw that all the Brahim's efforts would amount to nothing, so he visited to console him.

It was on this occasion that the Buddha saw that the man was receptive. With a chance to make a breakthrough, he taught him this sutra. At the climax of the discourse, the Brahmin awakened to the first stage of enlightenment (stream entry) and became a sotāpanna (Sn.vv.766-71; SnA.ii.511ff; J.iv.167f; cp. DhA.iii.284f; see also MNid.i.1ff).

• Elsewhere among the texts, in the Kāmanīta Jātaka (J.ii.212), this Brahmin is referred to as Kāmanītabrāhmana or the "Brahmin Kamanita."

What did the Buddha teach the that brought him to direct realization and enlightenment?

SUTRA: Objects, Desires, and Pleasures

Kāma Sutta—Laurence Khantipalo Mills (trans.), Snp 4.1 (suttacentral.net); edited by Dhr. Seven

Thank you, Friend, for helping me pull the plough! - You're welcome! I'm strong and happy to help. Let's go down by the river now. I want to eat some sweet grass. - OK, let's go. We can swim, too!

.

Are you going to release me now, Friend? - No,
you stupid animal, I'm a gonna kill and eat you!

If one with lustful mind

Succeeds at feeling pleasure,

Such a mortal is pleased

With that wish fulfilled.

But if the impassioned person

Were to see those pleasures lost,

Then the addict would feel

As though by arrows pierced.

One who shuns pleasures of sense

Avoids treading on a serpent’s head,

As such this person by mindfulness

This tangled world transcends.

Obsessed with property and fields,

With money, estates, and servants,

With many pleasures, family and friends —

That person, overcome by greed,

Such weaknesses indeed bring down.

By dangers is that person sunk,

By disappointments overwhelmed —

As water enters a boat that leaks.

So let a mindful person avoid

Addiction and cravings for sense,

And with them abandoned, cross the flood,

As a boat is bailed to reach the Further Shore.

SUTRA: Sensual Pleasures

Sujato Bhikkhu (trans.), Anthology of Discourses (Snp 4.1); Dhr. Seven (ed.), Wisdom Quarterly

If a mortal desires sensual pleasure

And that sense desire succeeds,

One may become elated,

Having got what was wished.

But for a person in throes of pleasure,

Aroused by desire,

If such pleasures go away,

It hurts like an arrow’s strike.

One who, being mindful,

Avoids sensual pleasures

Like side-stepping a snake’s head,

Transcends being stuck to the world.

There are many objects of sense:

fields, lands, and gold, cattle and horses,

slaves and servants, women and relatives.

When one lusts over these,

The weak overpower one

And by adversities is one crushed.

Suffering follows one

Like water in a leaky boat.

• (Bhikkhu Bodhi, Norman, and Ven. Ñāṇadīpa all have “enter” here, while Ven. Ṭhānissaro has “invades.” But this is a stock line, and it’s hard to read anveti as anything other than “follows.” Niddesa (Mnd 1:70.2) has anveti anugacchati anvāyikaṁ hoti. The metaphor is not that water “enters” a boat, but that a leaky boat already contains water and takes it along (like a shadow that always follows or an ox-cart following behind, as in the opening verses of the Dhammapada). That is why it has to be bailed out in the next verse.)

That is why a person, ever mindful,

Wisely avoids sensual pleasures.

Give them up and cross this flood,

As a bailed-out boat reaches the further shore.

• A Reader’s Guide to the Pali Suttas—SuttaCentral
• G.P. Malalasekera (Dictionary of Pali Names); Snp 4.1: Kāma Sutta; Ven. Khantipalo (Laurence Mills); Ven. Sujato (suttacentral.net); compiled and edited by Dhr. Seven and Ashley Wells (eds.), Wisdom Quarterly

Metta Sutra: "Discourse on Loving Kindness"

Ven. Dhammarakkhita (trans., p. 61); Ellie, Dhr. Seven, Crystal Q. (eds.), Wisdom Quarterly

Love? How does one express "friendliness" (metta, maitri)? By acts of kindness.

 

Rahula, the Buddha, and Ananda (Thai art)

The following is an edited, interpretive translation of the famous Discourse on Loving Kindness" by the Western Theravada monk Ven. Dhammarakkhita from his book Metta Bhavana: Loving-Kindness Meditation.

Owing to the glorious power of this Metta Sutra, spirits dare not appear in frightful forms. Anyone who [practices and] chants this discourse, day and night, sleeps peacefully, has no bad dreams, and enjoys many benefits. Come on, let’s recite this Metta Sutra!

SUTRA: The Discourse

One who is skillful in good practices and

wishes to attain to that state of peace [nirvana]

should follow this: One should be able and

upright, perfectly straight, dutiful,

gentle in speech, and humble,

contented, easy to look after,

with few [distracting] duties,

simple in livelihood, controlled in senses,

discreet, modest, and not greedily

attached to people.

One should do nothing that the wise

may blame one for. Just think:

May all beings be happy and secure!

May their hearts be wholesome.

Whatever beings there are,

weak or strong, without exception,

long, stout, or medium, short or tall,

large or small, seen or unseen,

near or far, born or unborn,

may all beings be happy!

Let no one deceive another,

nor despise anyone at all.

With anger or ill will, let one

not wish harm to any other,

just as a mother would protect

her only child,

even at the risk of her own life,

let us develop boundless

loving-kindness towards all beings.

Let’s send unlimited loving-kindness

towards the whole world,

above, below, and all around,

freely and without hatred or enmity.

Whether sitting standing,

walking or lying down,

as long as we are awake,

we should develop this mindfulness,

for this, they say, is the highest conduct.

Not following wrong views

but purely and wisely being unattached to

many pleasures, one gains freedom

from endless rebirth. More

Oldest sutras in the Pali Canon (audio)

Bhikkhu Bodhi (bodhimonastery.org), Ven. Guoching Shi, Dhr. Seven, Wisdom Quarterly

The Buddha with sporty headphones (blog.chrisremspecher.de)

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The Sutta-Nipata (Saddhatissa)

The Sutta Nipāta contains some of the oldest sutras in the Pali Canon. It is a rich source of texts offering guidance to lay Buddhists and also abounds in discourses that extol the contemplative ideals of early Buddhism. 

 

Though as a formal "collection" it exists only in the Theravada tradition, some of the individual sutras are found in other traditions. One entire chapter, the Aṭṭhakavagga, is also found in the Chinese Tripiṭaka (canon, lit. "Threefold Basket").

In a series of lectures given at Bodhi Monastery in New Jersey beginning in October 2004, Bhikkhu Bodhi explains sutras from the first three chapters.

 

Monastic with headphones (beliefnet.com)

The first three studied -- the Ratana Sutta, Mahā Maṅgala Sutta, and Mettā Sutta -- are among the most popular texts in ancient Theravada Buddhism, the "Teaching of the Elders."

 

They provide the backbone of understanding, practice, and attitude in the Theravada Buddhist world and are often taught to lay people, who grow up imbibing the values and ideals of early Buddhism. 

 

They also serve as “Protective Discourses” (paritta suttas), recited to provide blessings and protection in times of difficulty and danger. The first discourse on the Jewel or Gem (Ratana) also gives a good introduction to the Sutta Nipāta in general and its place and history in the larger Discourse Collection comprised of many sections. LISTEN (with read along PDF handouts)

 

The Buddha’s Teaching As It Is

Bhikkhu Bodhi, former BPS editor, is the foremost American Theravada scholar-monk

The Buddha with a Sangha of noble disciples (Thai-on/flickr.com)

1.	The Buddha
2.	The Four Noble Truths
3.	The True Nature of Existence
4.	Dependent Origination
5.	Rebirth and Karma
6.	Nirvana
7.	The Noble Eightfold Path
8.	Meditation
9.	Social Teachings of the Buddha
10.	The Community (Sangha)

In the fall of 1979, while living at the Washington Buddhist Vihara, in D.C., Bhikkhu Bodhi recorded a series of ten lectures in English on the most fundamental teachings of early Buddhism. Ven. Gunaratana, at the time the president of the Buddhist Vihara Society, in B.C., suggested the venerable American scholar-monk record the lectures so that the monastery could distribute them as a set of cassettes. LISTEN (with PDF handouts)

 

• An 8.2-magnitude earthquake off the coast of Chile causes six deaths and prompts a tsunami warning.
• The International Court of Justice rules that Japan's whale hunt in the Southern Ocean is not for scientific purposes and must be halted.

Cartoon and Cow Dharma (video)

Ashley Wells, Wisdom Quarterly; K.R. Norman (Sutta Nipata); Dan Piraro (Bizarro.com)

"Perhaps this will refresh your memory!!" the cow-lawyer shouted at the MacDonald's employee on the stand. The employee shrank back from his crimes before the bull-judge and all-cow jury (Dan Piraro/Bizarro.com/ComicBelief).

Page 38, Sutta Nipata "Grouped Discourses" (BuddhistAcademyofpuc.org)

• Illicit trade in rhino horns
• Dan Piraro comics ("Bizarro")
• VIDEO: World's most youthful vegan is 72

"Comic Belief" - a Rob Garver doc about Dan Piraro's "Bizarro"

The zany comedy and funny comics of Piraro's "Bizarro"

Am I a vegan or a natural-born carnivore who has to have others killed to live?

Rhinoceros Sutra

Wisdom Quarterly; E.M. Hare (trans.) selected verses of the Rhinoceros Sutra from "Woven Cadences" (Sutta Nipata), Sacred Books of the Buddhists series, Pali Text Society

Massive Buddha Shakyamuni, Thimphu, Bhutan (SoulTravelers3.com/WQ)

  

Put by the rod for all that lives,
Nor harm thou anyone thereof;
Long not for son -- how then for friend?
Fare lonely as [sword horn] rhinoceros.

Love cometh from companionship;
In wake of love upsurges ill;
Seeing the bane that comes of love,
Fare lonely as rhinoceros.

In ruth for all his bosom friends,

A man, heart-chained, neglects the goal;
Seeing this fear in fellowship,
Fare lonely as rhinoceros.

Tangled as crowding bamboo boughs
Is fond regard for sons and wife:
As the tall tops are tangle-free,
Fare lonely as rhinoceros.

The deer untethered roams the wild
Whithersoe'er it lists for food:
Seeing the liberty, wise man,
Fare lonely as rhinoceros.

Casting aside the household gear,
As sheds the coral-tree its leaves,
With home-ties cut, and vigorous,
Fare lonely as rhinoceros.

Seek for thy [noble] friend the deeply learned,
Dharma-endued, lucid and great;
Knowing the needs, expelling doubt,
Fare lonely as rhinoceros.

The heat and cold, and hunger, thirst,
Wind, sun-beat, sting of gadfly, snake:
Surmounting one and all of these,
Fare lonely as rhinoceros.

Crave not for tastes, but free of greed,
Moving with measured step from house
To house, support of none, none's thrall,
Fare lonely as rhinoceros.

Free everywhere, at odds with none,
And well content with this and that:
Enduring dangers undismayed,
Fare lonely as rhinoceros.

Snap thou the fetters as the snare
By river denizen is broke:
As fire to waste comes back no more,
Fare lonely as rhinoceros.

And turn thy back on joys and pains,
Delights and sorrows known of old;
And gaining poise and calm, and cleansed,
Fare lonely as rhinoceros.

Neglect thou not to muse apart,
'Mid things by Dharma-faring aye;
Alive to all becomings' bane,
Fare lonely as rhinoceros.

As lion, mighty-jawed and king
Of beasts, fares conquering, so thou,
Taking thy bed and seat remote,
Fare lonely as rhinoceros.

Poise, amity, ruth and release

Pursue, and timely sympathy;
At odds with none in all the world,
Fare lonely as rhinoceros.

Leaving the vanities of view,
Right method won, the Way obtained:
"I know! No other is my guide!"
Fare lonely as rhinoceros.

Mom, when I grow up, can I fare lonely as rhinoceros? - Watch for poachers! (Hugh Paxton)

Where is the world's suffering coming from?

Dhr. Seven, Wisdom Quarterly, based on John D. Ireland translation from Selected Texts from the Sutta Nipata (BPS Wheel 82) of "Mettagu's Question" (Snp 5.4)

Does disappointment (dukkha, suffering, dissatisfaction) come from craving, clinging, or?

 

At the time of the Buddha, the monk Ven. Mettagū was one of the 16 disciples of the Brahmin ascetic Bāvarī. They visited the Buddha, and he wisely used the opportunity to question him. His main question (pucchā) to the Buddha was about how various ills originate in the world. The Buddha answered that it is through upadhi (further definitions). At the end of this explanation, Mettagū and his 1,000 followers attained enlightenment (SN.vss.1006, 1049 60; SNA.ii.592).

 

Why does the world suffer?

Dhr. Seven; John D. Ireland translation (Snp 5.4)

[Ven. Mettagu:] "I ask the Venerable One this question that he may explain, for I know him to be a master of wisdom, a perfected being: From what is the suffering evident in the world arising?"

"Mettagu, having asked the source of suffering, so it will be explained as it has been discerned [by the Tathagata]. The many forms of suffering evident in the world arise from worldly attachments. Whoever ignorantly creates an attachment, that foolish one [ordinary uninstructed worldling] comes upon suffering again and again. Therefore, a person of understanding should not create attachment, seeing it is the source of suffering."

[Mettagu:] "What I asked the Venerable One has explained. Now I ask another question. Come tell me: How do the wise cross the flood, birth and old age, sorrow and grief? Explain it thoroughly to me, O sage, for this Dharma has been understood (found out, discovered) by you."
 

"Mettagu, setting forth the Dharma, a teaching to be directly perceived (ditthe dhamme: "to be seen for oneself here and now," often used of nirvana) rather than something based on hearsay, by the experience of which living mindfully one may transcend the entanglements of the world."

 

Buddha in the bleak (Johnkoukoulomatis.flickr)

[Mettagu:] "I rejoice in the thought of that highest Dharma, Great Sage, by the experience of which living mindfully one may pass beyond the entanglements of the world."

 

"Mettagu, whatever one may clearly comprehend -- above, below, across, and in between -- get rid of delight in it. [That is, let it be, abandon it, relinquish it, turn away.] Rid yourself of fixed views (habitual attitudes) and (karma-producing) consciousness. Abandon this endless continued wandering on through samsara.
 
"Living thus, mindful and vigilant, a meditator who has forsaken selfish attachments may, by understanding, abandon suffering, rebirth, aging, sorrow, and grief [of every kind] even in this very life."

 

[Mettagu:] "I rejoice in the words of the Great Sage. Well explained, O Gotama [Gautama], is the state of non-attachment (nirvana). The Venerable One has surely abandoned suffering, having realized this Dharma for himself. And they will certainly abandon suffering who are constantly admonished and taught by you, O Sage! Having understood, I venerate those teachings, Noble One! May the Enlightened One constantly admonish me also."

  

Mayhem in Thailand (2013songkran.com)

"Whom you know as a true Brahmin, a master of knowledge, owning nothing, not attached to sensual (-sphere) becoming (existence), that person has certainly crossed this flood. Having crossed beyond, one is untainted, freed of doubt. One who has discarded such clinging (leading) to renewal of being [constant rebirth and death] is a person who has realized highest knowledge. Free from craving, free from distress, quenched (desireless), that person has crossed beyond birth, old age, and death, I say."

Who was Mettagū?
According to The Apadāna (ii.342f), Mettagū generously gave out alms worth sixty crores [crore = 10 million] of gold before joining Bāvarī. Aeons before that, during the time of the Buddha Sumedha, [the being who was later reborn as] Mettagū was a wandering ascetic living near Mount Asoka in the Himalayas, in a hermitage built for him by Vissakamma. There the Buddha Sumedha visited him. The ascetic gave him a bowl filled with ghee and oil. As a result of that great merit (the karma of generosity to a fully enlightened being), he was 18 times reborn as a ruler of devas and 51 times as a king in the human realm.
  

THE "DISCOURSE-COLLECTION" 

The Sutra-Collection

The Sutta-Nipata (Snp), or "Sutra-Collection," contains some of the oldest and most profound discourses of the Buddha. The complete text has been translated into English at least three times -- once by E.M. Hare under the title "Woven Cadences" (Oxford University Press, London, 1945). The Pali original consists mainly of verses interspersed with prose passages. Hare has followed this arrangement by translating it into English blank verse. However, here the aim has been to keep as close as possible to the original with no attempt to versify it. The first discourse shows the distinction between the mode of conduct of the monastic and the layperson, both regarded as virtuous and good (sadhu). For it is said: "These two ways of life are not the same, that of a householder supporting a spouse and one freed of worldly attachments... As a peacock never approaches the swiftness of a swan, so a householder cannot imitate a wandering monastic, a recluse meditating in the forest" (Snp. vv. 220-221).

The world will end in 2012 (by fire)

Wisdom Quarterly based on Ñanamoli Thera translation (SN 35.28, Adittapariyaya Sutta)

THE FIRE SERMON - Thus have I heard. On one occasion the Buddha was living at Gaya, in Gayasisa, together with 1,000 recluses. There he addressed them:

"Recluses, all is burning! What 'all' (sabba) is burning?

• The eye is burning,
• forms are burning,
• eye-consciousness is burning,
• eye-contact is burning. 
• And whatever is felt as pleasant, or painful, or neutral that arises with eye-contact as its indispensable condition, that too is burning!

"Burning with what?

"It is burning with the fire of lust, with the fire of hate, with the fire of delusion. I say it is burning with birth, aging and death, with sorrow, with lamentation, with pain, with grief, with despair.

• The ear is burning; sounds are burning...
• The nose is burning; odors are burning...
• The tongue is burning; flavors are burning...
• The body is burning; tangibles are burning...
• The mind is burning, ideas are burning, mind-consciousness is burning, mind-contact is burning. Whatever is felt as pleasant, or painful, or neutral that arises with mind-contact as its indispensable condition, that too is burning! Burning with what? It is burning with the fire of lust... hate... delusion...

"Recluses, when a noble follower who has heard (the truth) sees this, that person finds estrangement in the eye, in forms, in eye-consciousness, in eye-contact. And whatever is felt as pleasant, or painful, or neutral that arises with eye-contact as its indispensable condition, in that too one finds estrangement.

• One finds estrangement in the ear... in sounds...
• One finds estrangement in the nose... in odors...
• One finds estrangement in the tongue... in flavors...
• One finds estrangement in the body... in tangibles...
• One finds estrangement in the mind, in ideas, in mind-consciousness, in mind-contact. And whatever is felt as pleasant, or painful, or neutral that arises with mind-contact as its indispensable condition, in that too one finds estrangement.

"When one finds estrangement, passion fades out. With the fading of passion, one is liberated. When liberated, there is knowledge that one is liberated. One understands: 'Birth is exhausted, the higher life has been lived out, what can be done is done, of this there is no more beyond.'"

That is what the Buddha said. The recluses were glad and approved of his words.

Now during his utterance, the hearts of those 1,000 recluses were liberated from taints (asavas) through clinging no more.

COMMENTARY

Wisdom Quarterly (Wikipedia edit of Fire Sermon)

As sure as anything on December 21, 2012, the world will end. But even today, even now, the world is ending! It is on fire engulfed by a conflagration.

The Buddha declared the arising and passing away of the "world" in this fathom-long body. After all, what is the world except the one we experience. That depends on sense bases, contact, and consciousness. The mind is a base as well.

In our silliness we become obsessed with worrying about the Mayan Calendar, about time, about the future -- and we neglect what is happening NOW in this body.

In this sutra, the Buddha attempts to awaken us to our living experience: the sense bases and resultant mental phenomena are "burning," passing away, hurtling toward destruction with passion, (greed, selfishness, lust), aversion (fear, hate, dislike), delusion (wrong views, ignorance, confusion). But most of all it is being consumed by disappointment (dukkha). 

Suddenly becoming aware of this, a noble disciple becomes disenchanted with and dispassionate toward the senses bases. The mind/heart lets go, pulls back, sees things as they really are for the first time, and thereby achieves arhatship.

The ensuing text reveals that "all" refers to:

• the six internal sense bases (sense bases): eye, ear, nose, tongue, body, and mind
• the six external sense bases: visible forms, sounds, smells, tastes, touches, and mental objects
• consciousness contingent on these sense bases
• the contact of a specific sense organ (such as the ear), its sense object (sound), and sense-specific consciousness.
• what is subsequently felt: pleasure (sukha), pain (dukkha), or neither (adukkhamasukhaṃ).

By "burning" (āditta) is meant the:

• fire of passion (rāga)
• fire of aversion (dosa)
• fire of delusion (moha)
• manifested suffering: birth, aging and death, sorrow, lamentation, pain, distress, and despair.

According to the Buddha, a "well-instructed noble disciple" (sutavā ariyasāvako) sees this burning and becomes disenchanted/cool (nibbindati) with the sense bases and their mental results.

The text then uses a formula found in many discourses to describe the manner in which such disenchantment leads to liberation from suffering:

"Disenchanted, one becomes dispassionate. Through dispassion, one is fully released. With release comes the certainty, 'Fully released.' One discerns that 'Birth is ended, the higher life fulfilled, the task done. There is nothing further for this world.'"

Nibbindaṃ virajjati virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti, khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ nāparaṃ itthattāyāti pajānātī ti.'

The closing paragraph reports that, during this discourse, those in attendance became liberated.