Dighanikaya 33: 10. Saṅgītisuttavaṇṇanā

‘Thus have I heard’ is the Saṅgīti Sutta. Therein, this is the commentary on the words not encountered before: ‘wandering on tour’ means wandering on a regular tour. At that time, it is said, the Teacher, having spread the net of knowledge over the ten-thousandfold world-system and looking over the world, saw the Malla kings residing in the city of Pāvā, and reflecting: ‘These kings appear within the net of my omniscience; what can it be?’, he saw this matter: ‘The kings have built an assembly hall. When I have arrived, they will have me recite an auspicious greeting. Having spoken an auspicious greeting to them and dismissed them, I will say to Sāriputta: “Deliver a Dhamma discourse to the community of monks.” Sāriputta, reviewing the three Piṭakas and adorning it with one thousand and fourteen questions, will deliver the discourse called the Saṅgīti Sutta to the community of monks. Having reflected on the discourse, five hundred monks will attain arahantship together with the analytical knowledges.’ Having seen this matter, he set out on tour. Therefore it is said: ‘wandering on tour among the Mallas.’

Explanation of the New Assembly Hall of Ubbhataka

‘Ubbhataka’ was its name, or it was called thus because of its height. ‘Council hall’ (sandhāgāra) means the council hall in the middle of the city. As for ‘or by an ascetic’ (samaṇena vā): here, because deities take their dwelling place at the very time of acquiring the house-site, therefore, without saying ‘or by a deva’, it was said: ‘or by an ascetic, or a brahmin, or any human being’. ‘Approached the Blessed One’: having heard of the Blessed One's arrival, they approached thinking: ‘The Blessed One was not brought by us going [to him], nor was he summoned by sending a messenger; yet he has arrived at our dwelling place on his own, accompanied by the great Saṅgha of monks. And a council hall has been built by us. Having brought the One of Ten Powers here, we will have an auspicious blessing recited.’

‘Approached the council hall’: on that day, it is said, painting work was finished in the council hall and the scaffolding had just been removed. And Buddhas by nature delight in the forest, finding joy in the forest; they might or might not stay inside a village. Therefore, thinking, ‘Having understood the Blessed One's mind, we will prepare it,’ they approached the Blessed One. But now, having obtained [knowledge of his] mind and wishing to prepare it, they approached the council hall. ‘Every kind of floor covering’ (sabbasanthariṃ) means in such a way that everything was covered with rugs. ‘Approached the Blessed One’: here, those Malla kings, having prepared the council hall, also had the city streets swept, raised banners, set out full jars and plantains at house doorways, made the entire city look like a star-strewn sky with garlands of lamps and the like, and had the drum beaten, announcing: ‘Give milk to the breast-feeding children! Feed the young boys quickly and put them to sleep! Make no loud noise! Today for one night the Teacher will dwell inside the village; Buddhas are desirous of little noise!’ Then, taking torch-staffs themselves, they approached the Blessed One.

‘Having placed the Blessed One in front’ means placing the Blessed One foremost. There, seated in the midst of both monks and lay followers, the Blessed One shone exceedingly—inspiring all around, golden-hued, handsome, and delightful to behold. From his front body a golden-colored ray arose and encompassed a space of eighty cubits. From his back body. From his right hand. From his left hand a golden-colored ray arose and encompassed a space of eighty cubits. Arising from his hairline above, from every curl of hair a ray of the color of a peacock's neck arose and encompassed a space of eighty cubits in the vault of the sky. Arising from the soles of his feet below, a coral-colored ray arose and encompassed a space of eighty cubits in the solid earth. In this way, all around, covering a space of about eighty cubits, the six-colored rays of the Buddha shone, quivered, and darted about. All directions were radiant, as if scattered with golden campaka flowers, as if sprinkled with streams of golden liquid flowing from golden jars, as if wrapped in outspread golden cloth, and as if strewn with the powder of kiṃsuka and kaṇikāra blossoms stirred up by the verambha winds.

And the body of the Blessed One, blazing with the eighty minor marks, the fathom-wide radiance, and the thirty-two excellent marks of a great man, shone like the vault of the sky with arisen stars, like a blooming lotus pond, like a one-hundred-league pāricchattaka tree in full blossom on all its branches, as if outshining with its glory the glory of thirty-two moons, thirty-two suns, thirty-two wheel-turning kings, thirty-two divine kings, and thirty-two Great Brahmas placed in a row. The monks seated around him, too, were all of few desires, contented, secluded, unentangled, energetic, speakers, patient of speech, admonishers, reproachers of evil, accomplished in morality, accomplished in concentration, accomplished in wisdom and liberation, and accomplished in the knowledge and vision of liberation. Surrounded by them, the Blessed One shone like a mass of gold wrapped in a red blanket, like a golden boat in the midst of a thicket of red lotuses, like a golden palace surrounded by a coral railing.

The eighty great elders also surrounded him, wearing cloud-colored rag-robes, like great nāgas clad in jeweled armor—their lust vomited out, their defilements broken, their tangles untangled, their bonds severed, unattached to family or group. Thus the Blessed One—himself free from lust among those free from lust, free from hatred among those free from hatred, free from delusion among those free from delusion, devoid of craving among those devoid of craving, devoid of defilements among those devoid of defilements, himself an awakened one surrounded by awakened ones of great learning—sat in that assembly with peerless Buddha-bearing and boundless Buddha-grace, like a filament surrounded by petals, like a pericarp surrounded by filaments, like the royal nāga Chaddanta surrounded by eight thousand nāgas, like the royal goose Dhataraṭṭha surrounded by ninety thousand geese, like a wheel-turning king surrounded by his army, like Sakka the king of gods surrounded by a host of deities, like Hārita the Great Brahma surrounded by a host of brahmas; and having instructed the Mallas of Pāvā with Dhamma talk for much of the night, he dismissed them.

And here, ‘Dhamma talk’ is to be understood as a miscellaneous talk connected with rejoicing over the council hall. For then the Blessed One, as if bringing down the heavenly Ganges, as if drawing up the essence of the earth, as if grasping the great jambu tree by its crown and shaking it, as if pressing a league-wide honeycomb with a mechanical wheel and offering a drink of honey, spoke a miscellaneous talk bringing welfare and happiness to the Mallas of Pāvā.

‘Silent, silent’ means in whichever direction he looked around, there it was completely silent. ‘Having looked around’ means having looked in every direction with the two eyes: the fleshly eye and the divine eye. For with the fleshly eye, he took in their external posture. There, not even a single monk fidgeted with hands or feet, no one raised their head, no one spoke a word, and no one sat nodding off. All of them, trained in the three trainings, sat motionless like the flame of a lamp in a windless place. Thus he took in their posture with the fleshly eye. Then, expanding light and having seen the heart-base with the divine eye, he surveyed their internal virtue. He saw that the virtue of many hundreds of monks led to arahantship, like a lamp blazing within a jar. For those monks had aroused insight. Thus, seeing their virtue, thinking: ‘These monks are worthy of me, and I too am worthy of them,’ fixing the sign in the pupils of his eyes and looking upon the Saṅgha of monks, he addressed the venerable Sāriputta: ‘My back aches.’ Why did it ache? For when the Blessed One was striving with great exertion for six years, he suffered great bodily pain. Then later, in his old age, back wind arose.

‘Having folded his outer robe’ means that those kings, it is said, prepared a suitable couch at one side of the assembly hall, thinking: ‘Perhaps the Teacher might lie down.’ The Teacher too, thinking: ‘What has been used by me in the four postures will bring them great fruit,’ folded his outer robe there and lay down.

Explanation of the Story of the Divided Nigaṇṭhas

Regarding ‘Upon his death’ and so forth, whatever should be said has all already been said above.

‘Addressed’ means wishing to teach the well-expounded Dhamma that brings an end to quarrelling and the like, he addressed them.

Explanation of the Section of Ones

‘There’ means in that Dhamma. ‘Should be chanted together’ means should be sung in harmony, should be spoken with unanimous voice, without discord. ‘Should not be disputed’ means a dispute should not be made over the meaning or the phrasing. ‘One thing’: wishing to show the taste of unity in many ways by way of ones, twos, threes, and so forth, he first said: ‘One thing.’ ‘All beings’ means all beings in all planes of existence, such as the plane of sensuality, the plane of perception, and the plane of one constituent. ‘Sustained by nutriment’ means their maintenance is by nutriment, hence ‘sustained by nutriment’. Thus he explains, friends, that this one thing called nutriment, the cause of the maintenance of all beings, was rightly proclaimed by our Teacher, having known it as it truly is.

‘Now, this being so, does not that statement conflict which says: “The non-percipient beings, gods without root-cause, without nutriment, without contact” (Vibh. 1017) and so forth?’ It does not conflict. For absorption is their nutriment. ‘Even if this is so, does not this also conflict: “Bhikkhus, there are these four nutriments for the maintenance of beings who have come to be, or for the assistance of those seeking to come to be. What four? Physical nutriment, coarse or fine; contact is the second; mental intention is the third; consciousness is the fourth” (SN 2.11)?’ This also does not conflict. For in that discourse, things that have the characteristic of nutriment in an absolute sense are spoken of as ‘nutriments’. But here, in a figurative sense, a condition is spoken of as ‘nutriment’. For condition applies to all phenomena. And whatever fruit it produces, that it brings forth, so it is called nutriment. Therefore he said: ‘Bhikkhus, I say that ignorance too has nutriment, it is not without nutriment. And what, bhikkhus, is the nutriment for ignorance? “The five hindrances” should be the reply. Bhikkhus, I say that the five hindrances too have nutriment, they are not without nutriment. And what is the nutriment for the five hindrances? “Improper attention” should be the reply’ (AN 10.61). This is what is intended here.

For when this nutriment as condition is taken, both figurative nutriment and absolute nutriment are completely included. There, in the non-percipient plane, nutriment as condition is found. For when a Buddha has not arisen, those who have gone forth in sectarian traditions develop the wind kasina, produce the fourth absorption, and having emerged from it, generate conviction and inclination, thinking: ‘Fie upon consciousness! Woe to this consciousness! The very non-existence of consciousness is truly good; for it is dependent on consciousness that suffering such as slaughter and imprisonment arises. When there is no consciousness, this does not exist.’ Dying with their absorption non-degenerate, they are reborn in the non-percipient plane. Whatever posture one had adopted in the human realm, having been reborn with that posture, one remains standing, sitting, or lying down for five hundred aeons. Even for beings of this sort, nutriment as condition is found. For that very absorption having developed which they were reborn, that itself is their condition. Just as an arrow shot by the force of a bowstring goes as long as the force of the bowstring lasts, even so they remain as long as the condition of absorption lasts. When that is exhausted, they fall like an arrow whose speed is spent. But regarding those hell-beings of whom it is said: ‘They do not live on the fruit of exertion, nor do they live on the fruit of merit,’ what is their nutriment? Their very kamma is nutriment. If it is asked: ‘Are there five nutriments?’ One should not say: ‘There are five, there are not five.’ Was it not said that a condition is nutriment? Therefore, that kamma by which they were reborn in hell is their nutriment because it is the condition for their maintenance. In reference to this, it was said: ‘And he does not pass away so long as that bad kamma is not exhausted’ (MN 3.250).

And here, no dispute should be made regarding material food. For even the saliva produced in their mouths performs the function of food for them. Indeed, even saliva, becoming an experience of pain in hell, is a condition; in heaven, an experience of pleasure. Thus, in the sense realm, directly speaking, there are four nutriments. In the fine-material and formless realms, excluding the non-percipient [beings], there are three for the rest. For the non-percipient beings and the rest there is nutriment as condition; having explained this question ‘All beings are sustained by nutriment’ through this nutriment, without making any handover such as ‘This, venerable sirs,’ nor any renewed extraction such as ‘There is, venerable sirs,’ he answered the second question: ‘All beings are sustained by formations.’

Why, however, did he neither conclude nor raise it again? Because if there were concluding and raising it here and there, it would be difficult to master and recite; therefore, having linked the two together, he answered. In this answer as well, the very condition mentioned below is called ‘formation’ (saṅkhāra) because it forms its own result. Thus below, the condition of nutriment was spoken of; here, the condition of formations was spoken of—this is the distinction from what was below. ‘Below, direct nutriment was taken; here, figurative nutriment—if taken in this way, the distinction would be obvious, but they did not take it so,’ said the elder Mahāsīva. For a condition applies both to what is bound up with faculties and to what is not bound up with faculties. Without a condition, no dhamma exists. There, in the case of what is not bound up with faculties, such as grass, trees, and vines, the earth-essence and water-essence are the conditions. For when it does not rain, grass and so forth wither, but when it rains, they become green. Thus, the earth-essence and water-essence are their conditions. In the case of what is bound up with faculties, ignorance, craving, kamma, nutriment, and so forth are the conditions; thus below, the condition itself was spoken of as ‘nutriment’, and here as ‘formation’. Just this is the distinction here.

‘This, friends’ means: friends, our Teacher, having sat at the terrace of the great Bodhi tree, having personally realized it with omniscient knowledge, taught this single dhamma. There, regarding that single dhamma, all of you should chant together; you should not dispute. ‘So that this holy life’ means: so that this holy life of the Dispensation may be long-lasting for you as you chant together. For when one bhikkhu has said: ‘There is, friends, one dhamma rightly expounded. Which one dhamma? All beings are sustained by nutriment. All beings are sustained by formations,’ another, having heard his speech, will speak it. Another will speak from his [speech], and so, by the order of transmission of speech, this holy life, remaining for a long time, will be for the welfare and benefit of the world with its devas—thus the General of the Dhamma, the elder Sāriputta, showed the essence of harmony by way of the Sets of Ones.

The commentary on the Sets of Ones is finished.

Commentary on the Sets of Twos

Thus, having shown the essence of harmony by way of the Sets of Ones, he began the teaching again in order to show it now by way of the Sets of Twos. There, in the pair of name-and-form: ‘name’ means the four immaterial aggregates and Nibbāna. There, the four aggregates are ‘name’ in the sense of naming. ‘In the sense of naming’ means in the sense of making a name. For it is not as with Mahāsammata, who received the name ‘Mahāsammata’ because he was agreed upon by the great multitude; nor as parents give an artificial name to a son, saying, ‘Let this one be named Tissa, let him be named Phussa’; nor as a name comes from virtues, such as ‘preacher of the Dhamma’ or ‘bearer of the Vinaya’—it is not like that for feeling and the rest. For feeling and the rest, just like the great earth and so forth, arise making their own name. When they have arisen, their name has indeed arisen. For no one says to an arisen feeling, ‘Be named feeling!’, nor does it have the function of receiving a name for any reason whatsoever. Just as, when the earth has arisen, there is no function of receiving a name such as ‘Be named earth!’; when the world-system, Mount Sineru, the moon, the sun, and the constellations have arisen, there is no function of receiving a name such as ‘Be named world-system!’, ‘Be named constellation!’—the name has indeed arisen, the spontaneously arisen designation falls upon it—so too, when feeling has arisen, there is no function of receiving a name such as ‘Be named feeling!’; when it has arisen, the name ‘feeling’ has indeed arisen. In the case of perception and the rest, this same method applies: for even in the past, feeling was just feeling, perception was perception, formations were formations, consciousness was just consciousness; in the future too; in the present too. But Nibbāna is always just Nibbāna. It is name in the sense of naming. And here, the four aggregates are also ‘name’ in the sense of bending (namana): for they bend towards the object. All of it is also name in the sense of causing to bend (nāmana): for the four aggregates cause each other to bend onto an object, and Nibbāna, through its nature as an object-predominance condition, causes faultless dhammas to bend towards itself.

‘Form’ means the four great essentials and the form derived from the four great essentials; all of that is ‘form’ in the sense of being afflicted (ruppana). The detailed explanation of this should be understood precisely in the manner stated in the Visuddhimagga.

‘Ignorance’ means unknowing regarding suffering and so forth. This too has been spoken of in detail in the Visuddhimagga itself. ‘Craving for existence’ means yearning for existence. As he said: ‘Therein, what is craving for existence? That desire for existence regarding existences,’ and so forth.

‘View of existence’ means: existence is called eternalism, the view that arises by way of eternalism. That has been detailed in the Abhidhamma in the manner beginning: ‘Therein, what is the view of existence? That view, that holding of view of this kind: “Self and the world will be.”’ ‘View of non-existence’ means: non-existence is called annihilationism, the view that arises by way of annihilationism. That too has been detailed in that very place in the manner beginning: ‘Therein, what is the view of non-existence? “Self and the world will not be.” That view, that holding of view of this kind.’

"Moral shamelessness" is the state of shamelessness elaborated thus: "That which is not ashamed of what one should be ashamed of" (Dhs 1328). "Moral fearlessness" is the mode of not fearing elaborated thus: "That which does not fear what one should fear" (Dhs 1329).

"Moral shame and moral dread" are moral shame and moral dread elaborated thus: "That which is ashamed of what one should be ashamed of, and fears what one should fear" (Dhs 1330–31). Moreover, in this regard, moral shame originates from within, whereas moral dread originates from without. Moral shame has oneself as chief, whereas moral dread has the world as chief. Moral shame is rooted in the nature of shame, whereas moral dread is rooted in the nature of fear. A full explanation of these in all their aspects is given in the Visuddhimagga.

"Intractability": speech is difficult (dukkhaṃ vaco) in relation to this person who is unamenable, who takes delight in opposition, and who is disrespectful; thus he is intractable (dubbaco). His action is intractability (dovacassaṃ); the state thereof is "intractability" (dovacassatā). In detail, it has come down in the Abhidhamma as: "Herein, what is intractability? When being addressed in accordance with the Dhamma, the intractability..." (Dhs 1332). In meaning, it is the aggregate of formations. They say: "This is a designation for the four aggregates proceeding in this manner." "Association with bad friends": evil persons, such as those lacking faith, are the friends of this person; thus he is one with bad friends (pāpamitto); the state thereof is association with bad friends (pāpamittatā). In detail, this has come down thus: "Herein, what is association with bad friends? Those persons who are faithless, immoral, of little learning, miserly, and unwise: the associating, frequenting, closely associating, keeping company, thoroughly keeping company, devotion, thorough devotion, and entanglement with them" (Dhs 1333). In meaning, it too is to be viewed like intractability.

Tractability and association with good friends are to be understood by way of the opposites of what has been stated. Both of these are described here as mixed mundane and supramundane.

"Skill in offenses" is the state of being skilled in offenses, stated thus: "The five classes of offenses are offenses; the seven classes of offenses are offenses. That which is skill, wisdom, full understanding of those offenses" (Dhs 1336).

"Skill in rehabilitation from offenses" is wisdom understanding the definition of rehabilitation from offenses together with the formal legal procedure, stated thus: "That which is skill, wisdom, full understanding of rehabilitation from those offenses" (Dhs 1337).

"Skill in attainments" is the wisdom understanding the definition of absorption along with preliminary work, stated thus: "There is attainment with applied thought and sustained thought; there is attainment without applied thought and with sustained thought only; there is attainment without applied thought and without sustained thought. That which is skill, wisdom, full understanding of those attainments" (Dhs 1338). "Skill in emerging from attainments" is the wisdom determining the time of emergence—capable of emerging from an attainment precisely in accordance with the determined time, [thinking] "I will emerge when the sun has reached this point"—stated thus: "That which is skill, wisdom, full understanding of emerging from those attainments" (Dhs 1339).

"Skill in the elements" is the wisdom of hearing, remembering, comprehending, and penetrating, defining the nature of the eighteen elements, stated thus: "The eighteen elements: the eye element... pe... the mind-consciousness element. That which is skill, wisdom, full understanding of those elements" (Dhs 1340). "Skill in attention" is the wisdom of comprehending, penetrating, and reviewing those very elements, stated thus: "That which is skill, wisdom, full understanding of attention to those elements" (Dhs 1341).

"Skill in the sense bases" is the wisdom of learning, attending to, and fully understanding the twelve sense bases, stated thus: "The twelve sense bases: the eye base... pe... the mental-object base. That which is skill, wisdom, full understanding of those sense bases" (Dhs 1342). Moreover, skill in the elements, skill in attention, and skill in the sense bases also apply to learning, attending, hearing, comprehending, penetrating, and reviewing. Here, however, this is the distinction: hearing, learning, and reviewing are mundane; penetration is supramundane; comprehending and attending are mixed mundane and supramundane. "Skill in dependent origination" is the wisdom proceeding by way of learning and so forth regarding the twelve modes of conditionality, stated thus: "'With ignorance as condition, formations [arise]... pe... thus is the origin': that which is wisdom, full understanding in that regard" (Dhs 1343).

"Skill in possibilities" is the wisdom capable of determining possibilities, stated thus: "'Whatever states are the causal conditions for the arising of whatever states, that is the possibility [for them]': that which is wisdom, full understanding in that regard" (Dhs 1344); [it determines] thus: "For eye-consciousness arisen with the eye as basis and a form as object, the eye and the form are both the possibility and the cause." "Skill in impossibilities" is the wisdom capable of determining impossibilities, stated thus: "'Whatever states are neither the causes nor the conditions for the arising of whatever states, that is the impossibility [for them]': that which is wisdom, full understanding in that regard" (Dhs 1345); [it determines] thus: "Ear-consciousness and so forth do not arise with the eye as basis and a form as object; therefore, for them, the eye and form are neither the possibility nor the cause." Moreover, in this dyad, the meaning is also to be understood by this sutta: "'To what extent, venerable sir, is a bhikkhu fit to be called skilled in possibilities and impossibilities?' 'Here, Ānanda, a bhikkhu understands: "It is impossible, it cannot happen, that a person endowed with view should take any formation to be permanent; this is not possible. But it is possible that an ordinary person might take some formation to be permanent"'" (MN 115).

"Uprightness" (ajjava): there are three crookednesses, namely, crookedness like cow's urine, crookedness like the crescent moon, and crookedness like the tip of a ploughshare. For a certain monk, in the first stage of life, wanders about in the twenty-one improper quests and the six improper resorts, but in the middle and last stages of life he is conscientious, scrupulous, and desirous of training; this is called 'crookedness like cow's urine.' Another fulfills the morality of fourfold purification in the first stage of life and in the last stage of life, and is conscientious, scrupulous, and desirous of training, but in the middle stage of life he is like the former one; this is called 'crookedness like the crescent moon.' Another fulfills the morality of fourfold purification in the first stage of life and in the middle stage of life, and is conscientious, scrupulous, and desirous of training, but in the last stage of life he is like the former one; this is called 'crookedness like the tip of a ploughshare.' Another, having abandoned all such crookedness, in all three stages of life is amiable, conscientious, scrupulous, and desirous of training. Whatever straightness of his there is, this is called uprightness. In the Abhidhamma too it is said: 'Therein, what is uprightness? That which is uprightness, non-bentness, non-crookedness, non-deflectedness—this is called uprightness.' "Conscientiousness" (lajjava): this refers to the quality of being conscientious, spoken of as: 'Therein, what is conscientiousness? That one feels shame regarding what should be shamed of; one feels shame at the attainment of evil, unwholesome states—this is called conscientiousness.'

"Patience" (khanti): this is patience consisting of endurance, spoken of thus: 'Therein, what is patience? That which is patience, toleration, endurance, non-ferocity, non-abruptness, satisfaction of mind.' "Gentleness" (soracca): this refers to the state of being gentle, spoken of thus: 'Therein, what is gentleness? That which is bodily non-transgression, verbal non-transgression, bodily and verbal non-transgression. This is called gentleness. All restraint by morality is gentleness.'

"Affability" (sākhalya): this refers to a pleasant and gentle state, spoken of thus: 'Therein, what is affability? Whatever speech is broken, harsh, bitter to others, hurtful to others, bordering on anger, not conducing to concentration—abandoning speech of such a kind, whatever speech is blameless, pleasing to the ear, affectionate, appealing to the heart, courteous, desired by many folk, agreeable to many folk—such speech he speaks. That which is smooth-spokenness, gentle-spokenness, non-harsh-spokenness therein—this is called affability.' "Hospitality" (paṭisanthāra): this world of living beings is defective in two respects: with respect to material things and with respect to the Dhamma; just as a stool [is covered] with a spread, so covering that defect with material things and with the Dhamma so that it does not appear is hospitality. In the Abhidhamma too it is said: 'Therein, what is hospitality? Hospitality with material things and hospitality with Dhamma. Here, someone is hospitable with hospitality of material things or with hospitality of Dhamma. This is called hospitality.' And here, assistance with material things is called material hospitality. In doing so, it is proper to give to one's mother and father, to one living like a monk, to a monastery attendant, to a king, and to robbers, even without taking the choice portion. For kings and robbers, when given to after being handled, may cause harm or bring about the end of life; but when given to without having been handled, they are pleased. In this regard, stories such as the story of the elephant of the robbers should be recounted. These are detailed in the Samantapāsādikā, the Vinaya commentary. Hospitality with the Dhamma is assistance with the Dhamma through giving instruction with respect, exposition of the Pāḷi text, and delivering Dhamma talks.