I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There he said to the monks: “Monks, if wanderers who are members of other sects should ask you, ‘What, friend, are the prerequisites for the development of the wings to self-awakening?’[1] how would you answer them?”

“For us, lord, the teachings have the Blessed One as their root, their guide, & their arbitrator. It would be good if the Blessed One himself would explicate the meaning of this statement. Having heard it from the Blessed One, the monks will remember it.”

“In that case, monks, listen & pay close attention. I will speak.”

“As you say, lord,” the monks responded to him.

The Blessed One said, “If wanderers who are members of other sects should ask you, ‘What, friend, are the prerequisites for the development of the wings to self-awakening?’ you should answer, ‘There is the case where a monk has admirable people as friends, companions, & colleagues. This is the first prerequisite for the development of the wings to self-awakening.

“‘And further, the monk is virtuous. He dwells restrained in accordance with the Pāṭimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. This is the second prerequisite for the development of the wings to self-awakening.

“‘And further, he gets to hear at will, easily & without difficulty, talk that is truly sobering & conducive to the opening of awareness, i.e., talk on modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue, concentration, discernment, release, and the knowledge & vision of release. This is the third prerequisite for the development of the wings to self-awakening.

“‘And further, he keeps his persistence aroused for abandoning unskillful qualities and for taking on skillful qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful qualities. This is the fourth prerequisite for the development of the wings to self-awakening.

“‘And further, he is discerning, endowed with the discernment of arising & passing away — noble, penetrating, leading to the right ending of stress. This is the fifth prerequisite for the development of the wings to self-awakening.’

“Monks, when a monk has admirable people as friends, companions, & colleagues, it is to be expected that he will be virtuous, will dwell restrained in accordance with the Pāṭimokkha, consummate in his behavior & sphere of activity, and will train himself, having undertaken the training rules, seeing danger in the slightest faults.

“When a monk has admirable people as friends, companions, & colleagues, it is to be expected that he will get to hear at will, easily & without difficulty, talk that is truly sobering and conducive to the opening of awareness, i.e., talk on modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue, concentration, discernment, release, and the knowledge & vision of release.

“When a monk has admirable people as friends, companions, & colleagues, it is to be expected that he will keep his persistence aroused for abandoning unskillful qualities and for taking on skillful qualities — steadfast, solid in his effort, not shirking his duties with regard to skillful qualities.

“When a monk has admirable people as friends, companions, & colleagues, it is to be expected that he will be discerning, endowed with discernment of arising & passing away — noble, penetrating, leading to the right ending of stress.

“And further, monks, when the monk is established in these five qualities, there are four additional qualities he should develop: He should develop (contemplation of) the unattractive so as to abandon lust. He should develop goodwill so as to abandon ill will. He should develop mindfulness of in-&-out breathing so as to cut off distractive thinking. He should develop the perception of inconstancy so as to uproot the conceit, ‘I am.’ For a monk perceiving inconstancy, the perception of not-self is made firm. One perceiving not-self attains the uprooting of the conceit, ‘I am’ — unbinding in the here & now.”

I have heard that on one occasion the Blessed One was staying near Rājagaha on Vulture Peak Mountain. Then Sutavant the wanderer went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there he said to the Blessed One: “One day recently when I was staying right here in Rājagaha, at Giribbaja, I heard it in the Blessed One’s presence, learned it in the Blessed One’s presence: ‘Sutavant, an arahant monk whose effluents are ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who is released through right gnosis, cannot possibly transgress these five principles. It is impossible for a monk whose effluents are ended to intentionally deprive a living being of life. It is impossible for a monk whose effluents are ended to take, in the manner of stealing, what is not given. It is impossible for a monk whose effluents are ended to engage in sexual intercourse. It is impossible for a monk whose effluents are ended to tell a conscious lie. It is impossible for a monk whose effluents are ended to consume stored-up sensual things as he did before, when he was a householder.’ Now, did I hear this rightly from the Blessed One? Did I learn it rightly, attend to it rightly, understand it rightly?”

“Yes, Sutavant, you heard it rightly, learned it rightly, attended to it rightly, & understood it rightly. Both before & now I say to you that an arahant monk whose effluents are ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who is released through right gnosis, cannot possibly transgress these nine principles.

“[1] It is impossible for a monk whose effluents are ended to intentionally deprive a living being of life. [2] It is impossible for a monk whose effluents are ended to take, in the manner of stealing, what is not given. [3] It is impossible for a monk whose effluents are ended to engage in sexual intercourse. [4] It is impossible for a monk whose effluents are ended to tell a conscious lie. [5] It is impossible for a monk whose effluents are ended to consume stored-up sensual things as he did before, when he was a householder.

“[6] It is impossible for a monk whose effluents are ended to follow a bias based on desire. [7] It is impossible for a monk whose effluents are ended to follow a bias based on aversion. [8] It is impossible for a monk whose effluents are ended to follow a bias based on fear. [9] It is impossible for a monk whose effluents are ended to follow a bias based on delusion.

“Both before and now I say to you that an arahant monk whose effluents are ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who is released through right gnosis, cannot possibly transgress these nine principles.”

I have heard that on one occasion the Blessed One was staying near Rājagaha on Vulture Peak Mountain. Then Sajjha the wanderer went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there he said to the Blessed One: “One day recently when I was staying right here in Rājagaha, at Giribbaja, I heard it in the Blessed One’s presence, learned it in the Blessed One’s presence: ‘Sajjha, an arahant monk whose effluents are ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who is released through right gnosis, cannot possibly transgress these five principles. It is impossible for a monk whose effluents are ended to intentionally deprive a living being of life. It is impossible for a monk whose effluents are ended to take, in the manner of stealing, what is not given. It is impossible for a monk whose effluents are ended to engage in sexual intercourse. It is impossible for a monk whose effluents are ended to tell a conscious lie. It is impossible for a monk whose effluents are ended to consume stored-up sensual things as he did before, when he was a householder.’ Now, did I hear this rightly from the Blessed One? Did I learn it rightly, attend to it rightly, understand it rightly?”

“Yes, Sajjha, you heard it rightly, learned it rightly, attended to it rightly, & understood it rightly. Both before & now I say to you that an arahant monk whose effluents are ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who is released through right gnosis, cannot possibly transgress these nine principles.

“[1] It is impossible for a monk whose effluents are ended to intentionally deprive a living being of life. [2] It is impossible for a monk whose effluents are ended to take, in the manner of stealing, what is not given. [3] It is impossible for a monk whose effluents are ended to engage in sexual intercourse. [4] It is impossible for a monk whose effluents are ended to tell a conscious lie. [5] It is impossible for a monk whose effluents are ended to consume stored-up sensual things as he did before, when he was a householder.

“[6] It is impossible for a monk whose effluents are ended to reject the Buddha. [7] It is impossible for a monk whose effluents are ended to reject the Dhamma. [8] It is impossible for a monk whose effluents are ended to reject the Saṅgha. [9] It is impossible for a monk whose effluents are ended to reject the training.[2]

“Both before and now I say to you that an arahant monk whose effluents are ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who is released through right gnosis, cannot possibly transgress these nine principles.”

Then Ven. Mahā Koṭṭhita went to Ven. Sāriputta and exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Sāriputta, “Is it the case, friend Sāriputta, that the holy life is lived under the Blessed One with the purpose, ‘May an action (whose result) is to be experienced in the here & now be turned into an action (whose result) is to be experienced by me in a future life?‘”

“No, my friend.”

“Then is it the case, friend Sāriputta, that the holy life is lived under the Blessed One with the purpose, ‘May an action (whose result) is to be experienced in a future life be turned into an action (whose result) is to be experienced by me in the here & now?‘”

“No, my friend.”

“Then is it the case, friend Sāriputta, that the holy life is lived under the Blessed One with the purpose, ‘May an action (whose result) is to be experienced as pleasure be turned into an action (whose result) is to be experienced by me as pain?‘”

“No, my friend.”

“Then is it the case, friend Sāriputta, that the holy life is lived under the Blessed One with the purpose, ‘May an action (whose result) is to be experienced as pain be turned into an action (whose result) is to be experienced by me as pleasure?‘”

“No, my friend.”

“Then is it the case, friend Sāriputta, that the holy life is lived under the Blessed One with the purpose, ‘May an action (whose result) is to be experienced when fully ripened be turned into an action (whose result) is to be experienced by me when not fully ripened?‘”

“No, my friend.”

“Then is it the case, friend Sāriputta, that the holy life is lived under the Blessed One with the purpose, ‘May an action (whose result) is to be experienced when not fully ripened be turned into an action (whose result) is to be experienced by me when fully ripened?‘”

“No, my friend.”

“Then is it the case, friend Sāriputta, that the holy life is lived under the Blessed One with the purpose, ‘May an action (whose result) is to be experienced as a great deal be turned into an action (whose result) is to be experienced by me as next to nothing?‘”

“No, my friend.”

“Then is it the case, friend Sāriputta, that the holy life is lived under the Blessed One with the purpose, ‘May an action (whose result) is to be experienced as next to nothing be turned into an action (whose result) is to be experienced by me as a great deal?‘”

“No, my friend.”

“Then is it the case, friend Sāriputta, that the holy life is lived under the Blessed One with the purpose, ‘May an action (whose result) is to be experienced be turned into an action (whose result) is not to be experienced by me?‘”

“No, my friend.”

“Then is it the case, friend Sāriputta, that the holy life is lived under the Blessed One with the purpose, ‘May an action (whose result) is not to be experienced be turned into an action (whose result) is to be experienced by me?‘”

“No, my friend.”

“Now, friend Sāriputta, when you are asked, ‘Is it the case that the holy life is lived under the Blessed One with the purpose, “May an action (whose result) is to be experienced in the here & now be turned into an action (whose result) is to be experienced by me in a future life?”’ you say, ‘No, my friend.’ When asked, ‘Is it the case that the holy life is lived under the “Blessed One with the purpose, “May an action (whose result) is to be experienced in a future life be turned into an action (whose results) is to be experienced by me in the here & now” … “May an action (whose result) is to be experienced as pleasure be turned into an action (whose result) is to be experienced by me as pain?”… “May an action (whose result) is to be experienced as pain be turned into an action (whose result) is to be experienced by me as pleasure?” … “May an action (whose result) is to be experienced when fully ripened be turned into an action (whose result) is to be experienced by me when not fully ripened?” … “May an action (whose result) is to be experienced when not fully ripened be turned into an action (whose result) is to be experienced by me when fully ripened?” … “May an action (whose result) is to be experienced as a great deal be turned into an action (whose result) is to be experienced by me as next to nothing?” … “May an action (whose result) is to be experienced as next to nothing be turned into an action (whose result) is to be experienced by me as a great deal?” … “May an action (whose result) is to be experienced be turned into an action (whose result) is not to be experienced by me?” … “May an action (whose result) is not to be experienced be turned into an action (whose result) is to be experienced by me?”’ you say, ‘No, my friend.’ So, then, with what purpose is the holy life lived under the Blessed One?”

“The holy life, my friend, is lived under the Blessed One with the purpose of knowing, seeing, attaining, realizing, & breaking through to what has been unknown, unseen, unattained, unrealized, and not broken through to.“

“And what, friend Sāriputta, is the unknown, unseen, unattained, unrealized and not broken-through-to that the holy life is lived under the Blessed One with the purpose of knowing, seeing, attaining, realizing, & breaking through to?”

“‘This is stress,’ my friend; ‘This is the origination of stress,’ my friend; ‘This is the cessation of stress,’ my friend; ‘This is the path of practice leading to the cessation of stress,’ my friend, is the unknown, unseen, unattained, unrealized and not broken-through - to that the holy life is lived under the Blessed One with the purpose of knowing, seeing, attaining, realizing, & breaking through to. This is the unknown, unseen, unattained, unrealized and not broken-through - to that the holy life is lived under the Blessed One with the purpose of knowing, seeing, attaining, realizing, & breaking through to.”

Then Ven. Samiddhi went to Ven. Sāriputta and, on arrival, having bowed down to him, sat to one side. As he was sitting there, Ven. Sāriputta said to him, “Based on what, Samiddhi, do thoughts & resolves arise in a person?”

“Based on name & form, sir.”[3]

“And how do they go to multiplicity?”

“Through the properties, sir.”[4]

“And what do they have as their origination?”

“They have contact as their origination, sir.”

“And what do they have as their meeting place?”

“They have feeling as their meeting place, sir.”

“And what do they have as their presiding state?”

“They have concentration as their presiding state, sir.”

“And what do they have as their governing principle?”

“They have mindfulness as their governing principle, sir.”[5]

“And what do they have as their surpassing state?”

“They have discernment as their surpassing state, sir.”

“And what do they have as their heartwood?”

“They have release as their heartwood, sir.”[6]

“And where do they gain their footing?”[7]

“They gain their footing in the deathless, sir.”

“Samiddhi, on being asked, ‘Based on what do thoughts & resolves arise in a person?’ you have answered, ‘Based on name & form.’

“When asked, ‘And how do they go to multiplicity?’ you have answered, ‘Through the properties.’

“When asked, ‘And what do they have as their origination?’ you have answered, ‘They have contact as their origination.’

“When asked, ‘And what do they have as their meeting place?’ you have answered, ‘They have feeling as their meeting place.’

“When asked, ‘And what do they have as their presiding state?’ you have answered, ‘They have concentration as their presiding state.’

“When asked, ‘And what do they have as their governing principle?’ you have answered, ‘They have mindfulness as their governing principle.’

“When asked, ‘And what do they have as their surpassing state?’ you have answered, ‘They have discernment as their surpassing state.’

“When asked, ‘And what do they have as their heartwood?’ you have answered, ‘They have release as their heartwood.’

“When asked, ‘And where do they gain their footing?’ you have answered, ‘They gain their footing in the deathless.’

“Very good, Samiddhi, very good. It’s good, the way you have answered when questioned, but don’t get conceited about that.”

“Monks, it’s just as if there were a boil that had been building for many years with nine openings, nine un-lanced heads. Whatever would ooze out from it would be an uncleanliness oozing out, a stench oozing out, a disgust oozing out. Whatever would be discharged from it would be an uncleanliness discharging, a stench discharging, a disgust discharging.

“’A boil,’ monks, is another word for this body composed of the four properties, born of mother & father, fed on rice & porridge, subject to inconstancy, rubbing & abrasion, breaking-up & disintegrating. It has nine openings, nine un-lanced heads. Whatever would ooze out from it would be an uncleanliness oozing out, a stench oozing out, a disgust oozing out. Whatever would be discharged from it would be an uncleanliness discharging, a stench discharging, a disgust discharging. For that reason, you should become disenchanted with this body.”

“Monks, these nine perceptions, when developed & pursued, are of great fruit, of great benefit. They gain a footing in the deathless and have the deathless as their final end. Which nine?

“The perception of unattractiveness (of the body), the perception of death, the perception of loathsomeness in food, the perception of distaste for every world, the perception of inconstancy, the perception of stress in inconstancy, the perception of not-self in stress, the perception of abandoning, the perception of dispassion.

“These nine perceptions, when developed & pursued, are of great fruit, of great benefit. They gain a footing in the deathless and have the deathless as their final end.”

On one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Anāthapiṇḍika the householder went to the Blessed One and, on arrival, bowed down to him and sat to one side. As he was sitting there, the Blessed One said to him, “Householder, are gifts still given in your family?”

“Gifts are still given in my family, lord, but they are coarse: broken rice cooked with bran, accompanied by pickle brine.”[8]

“Householder, regardless of whether a gift is coarse or refined, if it is given inattentively, disrespectfully, not with one’s own hand, as if throwing it away, with the view that nothing will come of it: Wherever the result of that gift comes to fruition, one’s mind will not incline to the enjoyment of splendid food, will not incline to the enjoyment of splendid clothing, will not incline to the enjoyment of splendid vehicles, will not incline to the enjoyment of the splendid five strings of sensuality. And one’s sons & daughters, slaves, servants, & workers will not listen to one, will not lend ear, will not make their minds attend for the sake of knowledge. Why is that? Because that is the result of inattentive actions.

“Householder, regardless of whether a gift is coarse or refined, if it is given attentively, respectfully, with one’s own hand, not as if throwing it away, with the view that something will come of it: Wherever the result of that gift comes to fruition, one’s mind will incline to the enjoyment of splendid food, will incline to the enjoyment of splendid clothing, will incline to the enjoyment of splendid vehicles, will incline to the enjoyment of the splendid five strings of sensuality. And one’s sons & daughters, slaves, servants, & workers will listen to one, will lend ear, will make their minds attend for the sake of knowledge. Why is that? Because that is the result of attentive actions.

“Once, householder, there was a brahman named Velāma. And this was the nature of the gift, the great gift, he gave: He gave 84,000 gold trays filled with silver, 84,000 silver trays filled with gold, 84,000 copper trays filled with gems. He gave 84,000 elephants with gold ornaments, gold banners, covered with nets of gold thread. He gave 84,000 chariots spread with lion skins, tiger skins, leopard skins, saffron-colored blankets, with gold ornaments, gold banners, covered with nets of gold thread. He gave 84,000 milk cows with tethers of fine jute and copper milk pails. He gave 84,000 maidens adorned with jeweled earrings. He gave 84,000 couches spread with long-fleeced coverlets, white wool coverlets, embroidered coverlets, rugs of kadali-deer hide, each with a canopy above & red cushions on either side. He gave 84,000 lengths of cloth — of finest linen, of finest cotton, of finest silk.[9] To say nothing of the food & drink, staple & non-staple food, lotions & beddings: They flowed, as it were, like rivers.

“Now, householder, if the thought should occur to you, ‘Perhaps it was someone else who at that time was Velāma the brahman, who gave that gift, that great gift,’ that’s not how it should be seen. I was Velāma the brahman at that time. I gave that gift, that great gift. But in that gift there was no one worthy of offerings; no one purified that gift.

“If one were to feed one person consummate in view, that would be more fruitful than the gift, the great gift, that Velāma the brahman gave.

“If one were to feed one once-returner, that would be more fruitful than the gift, the great gift, that Velāma the brahman gave, and if one were to feed one person consummate in view, and if one were to feed 100 people consummate in view.

“If one were to feed one non-returner, that would be more fruitful than… if one were to feed 100 once-returners.

“If one were to feed one arahant, that would be more fruitful than… if one were to feed 100 non-returners.

“If one were to feed one Private Buddha, that would be more fruitful than… if one were to feed 100 arahants.

“If one were to feed one Tathāgata — a worthy one, rightly self-awakened — that would be more fruitful than… if one were to feed 100 Private Buddhas.

“If one were to feed a Saṅgha of monks headed by the Buddha, that would be more fruitful than… if one were to feed a Tathāgata — a worthy one, rightly self-awakened.

“If one were to have a dwelling built and dedicated to the Community of the four directions, that would be more fruitful than… if one were to feed a Saṅgha of monks headed by the Buddha.

“If one with a confident mind were to go to the Buddha, Dhamma, & Saṅgha for refuge, that would be more fruitful than… if one were to have a dwelling built and dedicated to the Community of the four directions.

“If one with a confident mind were to undertake the training rules — refraining from taking life, refraining from taking what is not given, refraining from sexual misconduct, refraining from lying, refraining from distilled & fermented drinks that cause heedlessness — that would be more fruitful than… if one with a confident mind were to go to the Buddha, Dhamma, & Saṅgha for refuge.

“If one were to develop even just one whiff of a heart of goodwill, that would be more fruitful than… if one with a confident mind were to undertake the training rule …

“If one were to develop even for just a finger-snap the perception of inconstancy, that would be more fruitful than the gift, the great gift, that Velāma the brahman gave, and if one were to feed one person… 100 people consummate in view, and if one were to feed one once-returner… 100 once-returners, and if one were to feed one non-returner… 100 non-returners, and if one were to feed one arahant… 100 arahants, and if one were to feed one Private Buddha… 100 Private Buddhas, and if one were to feed a Tathāgata — a worthy one, rightly self-awakened — and if one were to feed a Saṅgha of monks headed by the Buddha, and if one were to have a dwelling built and dedicated to the Community of the four directions, and if one with a confident mind were to go to the Buddha, Dhamma, & Saṅgha for refuge, and if one with a confident mind were to undertake the training rules — refraining from taking life, refraining from taking what is not given, refraining from sexual misconduct, refraining from lying, refraining from distilled & fermented drinks that cause heedlessness — and if one were to develop even just one whiff of a heart of goodwill.”

“Monks, there are these nine abodes for beings. Which nine?

“There are beings with multiplicity of body & multiplicity of perception, such as human beings, some devas, and some beings in the lower realms. This is the first abode for beings.

“There are beings with multiplicity of body & singularity of perception,[10] such as the devas of Brahmā’s retinue generated by the first (jhāna).[11] This is the second abode for beings.

“There are beings with singularity of body & multiplicity of perception, such as the Radiant Devas. This is the third abode for beings.

“There are beings with singularity of body & singularity of perception, such as the Beautiful Black Devas. This is the fourth abode for beings.

“There are beings who are non-percipient, insensitive, such as the Non-percipient-being Devas. This is the fifth abode for beings.

“There are beings who, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ arrive at the dimension of the infinitude of space. This is the sixth abode for beings.

“There are beings who, with the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ arrive at the dimension of the infinitude of consciousness. This is the seventh abode for beings.

“There are beings who, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ arrive at the dimension of nothingness. This is the eighth abode for beings.

“There are beings who, with the complete transcending of the dimension of nothingness, arrive at the dimension of neither perception nor non-perception. This is the ninth abode for beings.

“These, monks, are the nine abodes for beings.”

“Monks, when a monk’s mind is well shored-up by discernment, it is suitable for him to say, ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’ And how is a monk’s mind well shored-up by discernment?

“‘My mind is devoid of passion’: His mind is well shored-up by discernment.

“‘My mind is devoid of aversion’: His mind is well shored-up by discernment.

“‘My mind is devoid of delusion’: His mind is well shored-up by discernment.

“‘My mind isn’t subject to being impassioned’: His mind is well shored-up by discernment.

“‘My mind isn’t subject to being aversive’: His mind is well shored-up by discernment.

“‘My mind isn’t subject to being deluded’: His mind is well shored-up by discernment.

“‘My mind isn’t subject to returning for the sake of passion for sensuality’:[12] His mind is well shored-up by discernment.

“‘My mind isn’t subject to returning for the sake of passion for form’: His mind is well shored-up by discernment.

“‘My mind isn’t subject to returning for the sake of passion for the formless’: His mind is well shored-up by discernment.

“Monks, when a monk’s mind is well shored-up by discernment, it is suitable for him to say, ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”

“Monks, there are these nine step-by-step cessations. Which nine?

“When one has attained the first jhāna, the perception of sensuality has ceased. When one has attained the second jhāna, directed thoughts & evaluations [verbal fabrications] have ceased. When one has attained the third jhāna, rapture has ceased. When one has attained the fourth jhāna, in-and-out breaths [bodily fabrications] have ceased. When one has attained the dimension of the infinitude of space, the perception of forms has ceased. When one has attained the dimension of the infinitude of consciousness, the perception of the dimension of the infinitude of space has ceased. When one has attained the dimension of nothingness, the perception of the dimension of the infinitude of consciousness has ceased. When one has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased. When one has attained the cessation of perception & feeling, perceptions & feelings [mental fabrications] have ceased.

“These are the nine step-by-step cessations.”

“Monks, there are these nine step-by-step dwellings. Which nine? The first jhāna, the second jhāna, the third jhāna, the fourth jhāna, the dimension of the infinitude of space, the dimension of the infinitude of consciousness, the dimension of nothingness, the dimension of neither perception nor non-perception, the cessation of perception & feeling. These are the nine step-by-step dwellings.”[13]

“Monks, I will teach you the nine step-by-step dwelling-attainments. Listen & pay close attention. I will speak.”

“As you say, lord,” the monks responded to him.

The Blessed One said, “And what, monks, are the nine step-by-step dwelling-attainments?

[1] “Wherever sensual resolves cease and those who repeatedly stop sensual resolves dwell: Surely, I tell you, by that factor those venerable ones are free from hunger, unbound, having crossed over & gone to the far shore.

“Now if someone should say, ‘Where do sensual resolves cease? And where do those who repeatedly stop sensual resolves dwell? I don’t know that; I don’t see that,’ he should be told, ‘There is the case, friend, where a monk, quite secluded from sensuality, secluded from unskillful mental qualities, enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. That is where sensual resolves cease, and where those who repeatedly stop sensual resolves dwell.’ Surely, a person without guile or deceit, (saying,) ‘Very good,’ would delight in & approve of that statement. Delighting in & approving of that statement, paying homage & raising his hands palm-to-palm over his heart, he would honor it.

[2] “Wherever directed thoughts & evaluations cease and those who repeatedly stop directed thoughts & evaluations dwell: Surely, I tell you, by that factor those venerable ones are free from hunger, unbound, having crossed over & gone to the far shore.

“Now if someone should say, ‘Where do directed thoughts & evaluations cease? And where do those who repeatedly stop directed thoughts & evaluations dwell? I don’t know that; I don’t see that,’ he should be told, ‘There is the case, friend, where a monk, with the stilling of directed thoughts & evaluations, enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance. That is where directed thoughts & evaluations cease, and where those who repeatedly stop directed thoughts & evaluations dwell.’ Surely, a person without guile or deceit, (saying,) ‘Very good,’ would delight in & approve of that statement. Delighting in & approving of that statement, paying homage & raising his hands palm-to-palm over his heart, he would honor it.

[3] “Wherever rapture ceases and those who repeatedly stop rapture dwell: Surely, I tell you, by that factor those venerable ones are free from hunger, unbound, having crossed over & gone to the far shore.

“Now if someone should say, ‘Where does rapture cease? And where do those who repeatedly stop rapture dwell? I don’t know that; I don’t see that,’ he should be told, ‘There is the case, friend, where a monk, with the fading of rapture, remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, “Equanimous & mindful, he has a pleasant abiding.” That is where rapture ceases, and where those who repeatedly stop rapture dwell.’ Surely, a person without guile or deceit, (saying,) ‘Very good,’ would delight in & approve of that statement. Delighting in & approving of that statement, paying homage & raising his hands palm-to-palm over his heart, he would honor it.

[4] “Wherever the pleasure of equanimity[14] ceases and those who repeatedly stop the pleasure of equanimity dwell: Surely, I tell you, by that factor those venerable ones are free from hunger, unbound, having crossed over & gone to the far shore.

“Now if someone should say, ‘Where does the pleasure of equanimity cease? And where do those who repeatedly stop the pleasure of equanimity dwell? I don’t know that; I don’t see that,’ he should be told, ‘There is the case, friend, where a monk, with the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. That is where the pleasure of equanimity ceases, and where those who repeatedly stop the pleasure of equanimity dwell.’ Surely, a person without guile or deceit, (saying,) ‘Very good,’ would delight in & approve of that statement. Delighting in & approving of that statement, paying homage & raising his hands palm-to-palm over his heart, he would honor it.

[5] “Wherever the perception of form ceases and those who repeatedly stop the perception of form dwell: Surely, I tell you, by that factor those venerable ones are free from hunger, unbound, having crossed over & gone to the far shore.

“Now if someone should say, ‘Where does the perception of form cease? And where do those who repeatedly stop the perception of form dwell? I don’t know that; I don’t see that,’ he should be told, ‘There is the case, friend, where a monk, with the complete transcending of perceptions of form, with the disappearance of perceptions of resistance,[15] and not attending to perceptions of multiplicity,[16] (perceiving,) “Infinite space,” enters & remains in the dimension of the infinitude of space. That is where the perception of form ceases, and where those who repeatedly stop the perception of form dwell.’ Surely, a person without guile or deceit, (saying,) ‘Very good,’ would delight in & approve of that statement. Delighting in & approving of that statement, paying homage & raising his hands palm-to-palm over his heart, he would honor it.

[6] “Wherever the perception of the infinitude of space ceases and those who repeatedly stop the perception of the infinitude of space dwell: Surely, I tell you, by that factor those venerable ones are free from hunger, unbound, having crossed over & gone to the far shore.

“Now if someone should say, ‘Where does the perception of the infinitude of space cease? And where do those who repeatedly stop the perception of the infinitude of space dwell? I don’t know that; I don’t see that,’ he should be told, ‘There is the case, friend, where a monk, with the complete transcending of the dimension of the infinitude of space, (perceiving,) “Infinite consciousness,” enters & remains in the dimension of the infinitude of consciousness. That is where the perception of the infinitude of space ceases, and where those who repeatedly stop the perception of the infinitude of space dwell.’ Surely, a person without guile or deceit, (saying,) ‘Very good,’ would delight in & approve of that statement. Delighting in & approving of that statement, paying homage & raising his hands palm-to-palm over his heart, he would honor it.

[7] “Wherever the perception of the infinitude of consciousness ceases and those who repeatedly stop the perception of the infinitude of consciousness dwell: Surely, I tell you, by that factor those venerable ones are free from hunger, unbound, having crossed over & gone to the far shore.

“Now if someone should say, ‘Where does the perception of the infinitude of consciousness cease? And where do those who repeatedly stop the perception of the infinitude of consciousness dwell? I don’t know that; I don’t see that,’ he should be told, ‘There is the case, friend, where a monk, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) “There is nothing,” enters & remains in the dimension of nothingness. That is where the perception of the infinitude of consciousness ceases, and where those who repeatedly stop the perception of the infinitude of consciousness dwell.’ Surely, a person without guile or deceit, (saying,) ‘Very good,’ would delight in & approve of that statement. Delighting in & approving of that statement, paying homage & raising his hands palm-to-palm over his heart, he would honor it.

[8] “Wherever the perception of nothingness ceases and those who repeatedly stop the perception of nothingness dwell: Surely, I tell you, by that factor those venerable ones are free from hunger, unbound, having crossed over & gone to the far shore.

“Now if someone should say, ‘Where does the perception of nothingness cease? And where do those who repeatedly stop the perception of nothingness dwell? I don’t know that; I don’t see that,’ he should be told, ‘There is the case, friend, where a monk, with the complete transcending of the dimension of nothingness, enters & remains in the dimension of neither perception nor non-perception. That is where the perception of nothingness ceases, and where those who repeatedly stop the perception of nothingness dwell.’ Surely, a person without guile or deceit, (saying,) ‘Very good,’ would delight in & approve of that statement. Delighting in & approving of that statement, paying homage & raising his hands palm-to-palm over his heart, he would honor it.

[9] “Wherever the perception of the dimension of neither perception nor non-perception ceases and those who repeatedly stop the perception of the dimension of neither perception nor non-perception dwell: Surely, I tell you, by that factor those venerable ones are free from hunger, unbound, having crossed over & gone to the far shore.

“Now if someone should say, ‘Where does the perception of the dimension of neither perception nor non-perception cease? And where do those who repeatedly stop the perception of the dimension of neither perception nor non-perception dwell? I don’t know that; I don’t see that,’ he should be told, ‘There is the case, friend, where a monk, with the complete transcending of the dimension of neither perception nor non-perception, enters & remains in the cessation of perception & feeling.[17] That is where the perception of the dimension of neither perception nor non-perception ceases, and where those who repeatedly stop the perception of the dimension of neither perception nor non-perception dwell.’ Surely, a person without guile or deceit, (saying,) ‘Very good,’ would delight in & approve of that statement. Delighting in & approving of that statement, paying homage & raising his hands palm-to-palm over his heart, he would honor it.

“These, monks, are the nine step-by-step dwelling-attainments.”

I have heard that on one occasion Ven. Sāriputta was staying near Rājagaha in the Bamboo Forest, the Squirrels’ Sanctuary. There he said to the monks, “This unbinding is pleasant, friends. This unbinding is pleasant.”

When this was said, Ven. Udāyin said to Ven. Sāriputta, “But what is the pleasure here, my friend, where there is nothing felt?”

“Just that is the pleasure here, my friend: where there is nothing felt. There are these five strands of sensuality. Which five? Forms cognizable via the eye — agreeable, pleasing, charming, endearing, enticing, linked to sensual desire; sounds cognizable via the ear… aromas cognizable via the nose… flavors cognizable via the tongue… tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. Whatever pleasure or joy arises in dependence on these five strands of sensuality, that is sensual pleasure.

“Now there is the case where a monk — quite secluded from sensuality,[18] secluded from unskillful qualities — enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. If, as he remains there, he is beset with attention to perceptions dealing with sensuality, that is an affliction for him. Just as pain would arise in a healthy person as an affliction, even so the attention to perceptions dealing with sensuality that beset the monk is an affliction for him. Now, the Blessed One has said that whatever is an affliction is stress. So by this line of reasoning it may be known how unbinding is pleasant.

“Then there is the case where a monk, with the stilling of directed thoughts & evaluations, enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance. If, as he remains there, he is beset with attention to perceptions dealing with directed thought, that is an affliction for him.…

“Then there is the case where a monk, with the fading of rapture, remains equanimous, mindful, & alert, senses pleasure with the body, and enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ If, as he remains there, he is beset with attention to perceptions dealing with rapture, that is an affliction for him.…

“Then there is the case where a monk, with the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. If, as he remains there, he is beset with attention to perceptions dealing with equanimity,[18] that is an affliction for him.…

“Then there is the case where a monk, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ enters & remains in the dimension of the infinitude of space. If, as he remains there, he is beset with attention to perceptions dealing with form, that is an affliction for him.…

“Then there is the case where a monk, with the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ enters & remains in the dimension of the infinitude of consciousness. If, as he remains there, he is beset with attention to perceptions dealing with the dimension of the infinitude of space, that is an affliction for him.…

“Then there is the case where a monk, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ enters & remains in the dimension of nothingness. If, as he remains there, he is beset with attention to perceptions dealing with the dimension of the infinitude of consciousness, that is an affliction for him.…

“Then there is the case where a monk, with the complete transcending of the dimension of nothingness, enters & remains in the dimension of neither perception nor non-perception. If, as he remains there, he is beset with attention to perceptions dealing with the dimension of nothingness, that is an affliction for him. Now, the Blessed One has said that whatever is an affliction is stress. So by this line of reasoning it may be known how unbinding is pleasant.

“Then there is the case where a monk, with the complete transcending of the dimension of neither perception nor non-perception, enters & remains in the cessation of perception & feeling. And as he sees (that) with discernment, effluents are completely ended. So by this line of reasoning it may be known how unbinding is pleasant.”

“Suppose there was a mountain cow — foolish, incompetent, unfamiliar with her pasture, unskilled in roaming on rugged mountains — and she were to think, ‘What if I were to go in a direction I have never gone before, to eat grass I have never eaten before, to drink water I have never drunk before!’ She would lift her hind hoof without having placed her front hoof firmly and (as a result) would not get to go in a direction she had never gone before, to eat grass she had never eaten before, or to drink water she had never drunk before. And as for the place where she was standing when the thought occurred to her, ‘What if I were to go where I have never been before… to drink water I have never drunk before,’ she would not return there safely. Why is that? Because she is a foolish, incompetent mountain cow, unfamiliar with her pasture, unskilled in roaming on rugged mountains.

“In the same way, there are cases where a monk — foolish, incompetent, unfamiliar with his pasture, unskilled in being quite secluded from sensuality, secluded from unskillful qualities, and entering & remaining in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation — doesn’t stick with that theme, doesn’t develop it, pursue it, or establish himself firmly in it. The thought occurs to him, ‘What if I, with the stilling of directed thoughts & evaluations, were to enter & remain in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance.’ He is not able… to enter & remain in the second jhāna.… The thought occurs to him, ‘What if I… were to enter & remain in the first jhāna.… He is not able… to enter & remain in the first jhāna. This is called a monk who has slipped & fallen from both sides, like the mountain cow, foolish, incompetent, unfamiliar with her pasture, unskilled in roaming on rugged mountains.

“But suppose there was a mountain cow — wise, competent, familiar with her pasture, skilled in roaming on rugged mountains—and she were to think, ‘What if I were to go in a direction I have never gone before, to eat grass I have never eaten before, to drink water I have never drunk before!’ She would lift her hind hoof only after having placed her front hoof firmly and (as a result) would get to go in a direction she had never gone before… to drink water she had never drunk before. And as for the place where she was standing when the thought occurred to her, ‘What if I were to go in a direction I have never gone before… to drink water I have never drunk before,’ she would return there safely. Why is that? Because she is a wise, competent mountain cow, familiar with her pasture, skilled in roaming on rugged mountains.

“In the same way, there are some cases where a monk — wise, competent, familiar with his pasture, skilled in being quite secluded from sensuality, secluded from unskillful qualities, and entering & remaining in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation — sticks with that theme, develops it, pursues it, & establishes himself firmly in it.

“The thought occurs to him, ‘What if, with the stilling of directed thoughts & evaluations, I were to enter & remain in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance.’ Without jumping at the second jhāna, he — with the stilling of directed thoughts & evaluations — enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance. He sticks with that theme, develops it, pursues it, & establishes himself firmly in it.

“The thought occurs to him, ‘What if, with the fading of rapture, I… were to enter & remain in the third jhāna’.… Without jumping at the third jhāna, with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body, entering & remaining in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ He sticks with that theme, develops it, pursues it, & establishes himself firmly in it.

“The thought occurs to him, ‘What if I… were to enter & remain in the fourth jhāna’.… Without jumping at the fourth jhāna, with the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. He sticks with that theme, develops it, pursues it, & establishes himself firmly in it.

“The thought occurs to him, ‘What if I… were to enter & remain in the dimension of the infinitude of space.’ Without jumping at the dimension of the infinitude of space, he, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ enters & remains in the dimension of the infinitude of space. He sticks with that theme, develops it, pursues it, & establishes himself firmly in it.

“The thought occurs to him, ‘What if I… were to enter & remain in the dimension of the infinitude of consciousness.’ Without jumping at the dimension of the infinitude of consciousness, he, with the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ enters & remains in the dimension of the infinitude of consciousness. He sticks with that theme, develops it, pursues it, & establishes himself firmly in it.

“The thought occurs to him, ‘What if I… were to enter & remain in the dimension of nothingness.’ Without jumping at the dimension of nothingness, he, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ enters & remains in the dimension of nothingness. He sticks with that theme, develops it, pursues, it & establishes himself firmly in it.

“The thought occurs to him, ‘What if I… were to enter & remain in the dimension of neither perception nor non-perception.’ Without jumping at the dimension of neither perception nor non-perception, he, with the complete transcending of the dimension of nothingness, enters & remains in the dimension of neither perception nor non-perception. He sticks with that theme, develops it, pursues it, & establishes himself firmly in it.

“The thought occurs to him, ‘What if I, with the complete transcending of the dimension of neither perception nor non-perception, were to enter & remain in the cessation of perception & feeling.’ Without jumping at the cessation of perception & feeling, he, with the complete transcending of the dimension of neither perception nor non-perception, enters & remains in the cessation of perception & feeling.

“When a monk enters & emerges from that very attainment, his mind is pliant & malleable. With his pliant, malleable mind, limitless concentration is well developed. With his well-developed, limitless concentration, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening.

“If he wants, he wields manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, and mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches and strokes even the sun and moon, so mighty and powerful. He exercises influence with his body even as far as the Brahmā worlds. He can witness this for himself whenever there is an opening.

“If he wants, he hears — by means of the divine ear-element, purified and surpassing the human — both kinds of sounds: divine & human, whether near or far. He can witness this for himself whenever there is an opening.

“If he wants, he knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as ‘a mind with passion,’ and a mind without passion as ‘a mind without passion.’ He discerns a mind with aversion as ‘a mind with aversion,’ and a mind without aversion as ‘a mind without aversion.’ He discerns a mind with delusion as ‘a mind with delusion,’ and a mind without delusion as ‘a mind without delusion.’ He discerns a restricted mind as ‘a restricted mind,’ and a scattered mind as ‘a scattered mind.’ He discerns an enlarged mind as ‘an enlarged mind,’ and an unenlarged mind as ‘an unenlarged mind.’ He discerns a surpassed mind [one that is not at the most excellent level] as ‘a surpassed mind,’ and an unsurpassed mind as ‘an unsurpassed mind.’ He discerns a concentrated mind as ‘a concentrated mind,’ and an unconcentrated mind as ‘an unconcentrated mind.’ He discerns a released mind as ‘a released mind,’ and an unreleased mind as ‘an unreleased mind.’ He can witness this for himself whenever there is an opening.

“If he wants, he recollects his manifold past lives [literally: previous homes], i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction and expansion, (recollecting,) ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he remembers his manifold past lives in their modes and details. He can witness this for himself whenever there is an opening.

“If he wants, he sees — by means of the divine eye, purified and surpassing the human — beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma: ‘These beings — who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views — with the break-up of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, hell. But these beings — who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views — with the break-up of the body, after death, have re-appeared in a good destination, a heavenly world.’ Thus — by means of the divine eye, purified and surpassing the human — he sees beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma. He can witness this for himself whenever there is an opening.

“If he wants, then through the ending of effluents, he enters & remains in the effluent-free awareness-release & discernment-release, having directly known and realized them for himself right in the here & now. He can witness this for himself whenever there is an opening.”

“I tell you, the ending of the effluents depends on the first jhāna… the second jhāna… the third… the fourth… the dimension of the infinitude of space… the dimension of the infinitude of consciousness… the dimension of nothingness. I tell you, the ending of the effluents depends on the dimension of neither perception nor non-perception.

“‘I tell you, the ending of the effluents depends on the first jhāna.’ Thus it has been said. In reference to what was it said? There is the case where a monk, quite secluded from sensuality, secluded from unskillful qualities, enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. He regards whatever phenomena there that are connected with form, feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. He turns his mind away from those phenomena, and having done so, inclines his mind to the property of deathlessness: ‘This is peace, this is exquisite — the pacification of all fabrications; the relinquishing of all acquisitions; the ending of craving; dispassion; cessation; unbinding.’

“Suppose that an archer or archer’s apprentice were to practice on a straw man or mound of clay, so that after a while he would become able to shoot long distances, to fire accurate shots in rapid succession, and to pierce great masses. In the same way, there is the case where a monk… enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. He regards whatever phenomena there that are connected with form, feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. He turns his mind away from those phenomena, and having done so, inclines his mind to the property of deathlessness: ‘This is peace, this is exquisite — the pacification of all fabrications; the relinquishing of all acquisitions; the ending of craving; dispassion; cessation; unbinding.’

“Staying right there, he reaches the ending of the effluents. Or, if not, then — through this very Dhamma-passion, this Dhamma-delight, and from the total ending of the five lower fetters [self-identification views, grasping at habits & practices, uncertainty, sensual passion, and irritation] — he is due to arise spontaneously (in the Pure Abodes), there to be totally unbound, never again to return from that world.

“‘I tell you, the ending of the effluents depends on the first jhāna.’ Thus it was said, and in reference to this was it said.

[Similarly with the second, third, and fourth jhāna.]

“‘I tell you, the ending of the effluents depends on the dimension of the infinitude of space.’ Thus it has been said. In reference to what was it said? There is the case where a monk — with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space’ — enters & remains in the dimension of the infinitude of space. He regards whatever phenomena there that are connected with feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. He turns his mind away from those phenomena, and having done so, inclines his mind to the property of deathlessness: ‘This is peace, this is exquisite — the pacification of all fabrications; the relinquishing of all acquisitions; the ending of craving; dispassion; cessation; unbinding.’

“Suppose that an archer or archer's apprentice were to practice on a straw man or mound of clay, so that after a while he would become able to shoot long distances, to fire accurate shots in rapid succession, and to pierce great masses. In the same way, there is the case where a monk… enters & remains in the dimension of the infinitude of space. He regards whatever phenomena there that are connected with feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. He turns his mind away from those phenomena, and having done so, inclines his mind to the property of deathlessness: ‘This is peace, this is exquisite — the pacification of all fabrications; the relinquishing of all acquisitions; the ending of craving; dispassion; cessation; unbinding.’

“Staying right there, he reaches the ending of the effluents. Or, if not, then — through this very Dhamma-passion, this very Dhamma-delight, and from the total ending of the five lower fetters — he is due to arise spontaneously (in the Pure Abodes), there to be totally unbound, never again to return from that world.

“‘I tell you, the ending of the effluents depends on the dimension of the infinitude of space.’ Thus it was said, and in reference to this was it said.

[Similarly with the dimension of the infinitude of consciousness and the dimension of nothingness.]

“Thus, as far as the perception-attainments go, that is as far as gnosis-penetration goes. As for these two dimensions — the attainment of the dimension of neither perception nor non-perception & the attainment of the cessation of perception & feeling — I tell you that they are to be rightly explained by those monks who are meditators, skilled at attainment, skilled at attainment-emergence, who have attained & emerged in dependence on them.”

On one occasion Ven. Ānanda was staying near Kosambī at Ghosita’s monastery. There he addressed the monks, “Friend monks!”

“Yes, friend,” the monks responded to him.

Ven. Ānanda said, “It’s amazing, friends, it’s astounding, how the Blessed One who knows & sees, the worthy one, rightly self-awakened, has attained & awakened to an opening [in a confining place][19] for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of unbinding, where the eye will be, and those forms, and yet one will not be sensitive to that dimension; where the ear will be, and those sounds… where the nose will be, and those aromas… where the tongue will be, and those flavors… where the body will be, and those tactile sensations, and yet one will not be sensitive to that dimension.”

When this was said, Ven. Udāyin said to Ven. Ānanda, “Is one percipient when not sensitive to that dimension, my friend, or unpercipient?”

[Ven. Ānanda:] “One is percipient when not sensitive to that dimension, my friend, not unpercipient.”

[Ven. Udāyin:] “When not sensitive to that dimension, my friend, one is percipient of what?”

[Ven. Ānanda:] “There is the case where, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ one enters & remains in the dimension of the infinitude of space. Percipient in this way, one is not sensitive to that dimension [i.e, the dimensions of the five physical senses].

“And further, with the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ one enters & remains in the dimension of the infinitude of consciousness. Percipient in this way, too, one is not sensitive to that dimension.

“And further, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ one enters & remains in the dimension of nothingness. Percipient in this way, too, one is not sensitive to that dimension.

“Once, friend, when I was staying near Sāketa at the Game Refuge in the Black Forest, the nun Jaṭila Bhāgikā went to where I was staying, and on arrival — having bowed to me — stood to one side. As she was standing there, she said to me: ‘The concentration whereby — neither pressed down nor forced back, nor with fabrication kept blocked or suppressed — still as a result of release, contented as a result of standing still, and as a result of contentment one is not agitated: This concentration is said by the Blessed One to be the fruit of what?’

“I said to her, ‘Sister, the concentration whereby — neither pressed down nor forced back, nor kept in place by the fabrications of forceful restraint — still as a result of release, contented as a result of standing still, and as a result of contentment one is not agitated: This concentration is said by the Blessed One to be the fruit of gnosis [arahantship].’ Percipient in this way, too, one is not sensitive to that dimension.”[21]

Then two brahman cosmologists [Ājīvakas] went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, they sat to one side. As they were sitting there, they said to the Blessed One, “Master Gotama, Pūraṇa Kassapa — all-knowing, all-seeing — claims exhaustive knowledge & vision: ‘Whether I am standing or walking, awake or asleep, continual, unflagging knowledge & vision is established within me.’ He says, ‘I dwell with infinite knowledge, knowing & seeing the finite cosmos.’ Yet Nigaṇṭha Nāṭaputta — all-knowing, all-seeing — also claims exhaustive knowledge & vision: ‘Whether I am standing or walking, awake or asleep, continual, unflagging knowledge & vision is established within me.’ He says, ‘I dwell with infinite knowledge, knowing & seeing the infinite cosmos.’ Of these two speakers of knowledge, these two who contradict each other, which is telling the truth, and which is lying?”

“Enough, brahmans. Put this question aside. I will teach you the Dhamma. Listen and pay close attention. I will speak.”

“Yes, sir,” the brahmans responded to the Blessed One, and the Blessed One said, “Suppose that there were four men standing at the four directions, endowed with supreme speed & stride. Like that of a strong archer — well-trained, a practiced hand, a practiced sharp-shooter — shooting a light arrow across the shadow of a palm tree: Such would be the speed with which they were endowed. As far as the east sea is from the west: Such would be the stride with which they were endowed. Then the man standing at the eastern direction would say, ‘I, by walking, will reach the end [or: edge (anta)] of the cosmos.’ He — with a one-hundred year life, a one-hundred year span — would spend one hundred years traveling — apart from the time spent on eating, drinking, chewing & tasting, urinating & defecating, and sleeping to fight off weariness — but without reaching the end of the cosmos he would die along the way. [Similarly with the men standing at the western, southern, & northern directions.] Why is that? I tell you, it isn’t through that sort of traveling that the end of the cosmos is known, seen, or reached. But at the same time, I tell you that there is no making an end of suffering & stress without reaching the end of the cosmos.

“These five strings of sensuality are, in the discipline of the noble ones, called the cosmos. Which five? Forms cognizable via the eye — agreeable, pleasing, charming, endearing, enticing, linked to sensual desire; sounds cognizable via the ear… aromas cognizable via the nose… flavors cognizable via the tongue… tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. These are the five strings of sensuality that, in the discipline of the noble ones, are called the cosmos.[22]

“There is the case where a monk — quite secluded from sensuality, secluded from unskillful qualities — enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. This is called a monk who, coming to the end of the cosmos, remains at the end of the cosmos.[23] Others say of him, ‘He is encompassed in the cosmos; he has not escaped from the cosmos.’ And I too say of him, ‘He is encompassed in the cosmos; he has not escaped from the cosmos.’

[Similarly with the second, third, & fourth jhānas, and with the attainment of the dimensions of the infinitude of space, the infinitude of consciousness, nothingness, and neither perception nor non-perception.]

“And further, with the complete transcending of the dimension of neither perception nor non-perception, he enters & remains in the cessation of perception & feeling. And as he sees (that) with discernment, effluents are completely ended. This is called a monk who, coming to the end of the cosmos, remains at the end of the cosmos, having crossed over attachment in the cosmos.”

“Once, monks, a battle between the devas & asuras was in full swing. And in that battle, the asuras won and the devas lost. Having lost, the devas simply fled while the asuras, heading north, attacked them. Then the thought occurred to the devas, ‘The asuras are still attacking. Why don’t we do battle a second time?’

“So the devas did battle with the asuras a second time. And a second time, the asuras won and the devas lost. Having lost, the devas simply fled while the asuras, heading north, attacked them. Then the thought occurred to the devas, ‘The asuras are still attacking. Why don’t we do battle a third time?’

“So the devas did battle with the asuras a third time. And a third time, the asuras won and the devas lost. Having lost, the devas, afraid, entered the deva capital. Having gone to their capital, the devas thought, ‘Having come to this shelter for the fearful, we will now keep here to ourselves, having nothing to do with the asuras.’ And the asuras also thought, ‘Having gone to this shelter for the fearful, the devas will now keep here to themselves, having nothing to do with us.’

“Once, monks, a battle between the devas & asuras was in full swing. And in that battle, the devas won and the asuras lost. Having lost, the asuras simply fled while the devas, heading south, attacked them. Then the thought occurred to the asura, ‘The devas are still attacking. Why don’t we do battle a second time?’

“So the asuras did battle with the devas a second time. And a second time, the devas won and the asuras lost. Having lost, the asuras simply fled while the devas, heading south, attacked them. Then the thought occurred to the asuras, ‘The devas are still attacking. Why don’t we do battle a third time?’

“So the asuras did battle with the devas a third time. And a third time, the devas won and the asuras lost. Having lost, the asuras, afraid, entered the asura capital. Having gone to their capital, the asuras thought, ‘Having come to this shelter for the fearful, we will now keep here to ourselves, having nothing to do with the devas.’ And the devas also thought, ‘Having gone to this shelter for the fearful, the asuras will now keep here to themselves, having nothing to do with us.’

“In the same way, monks, on whatever occasion a monk — secluded from sensuality, secluded from unskillful qualities — enters the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation, on that occasion the thought occurs to him, ‘Having come to this shelter for the fearful, I will now keep here to myself, having nothing to do with Māra.’ And the thought occurs to Māra, the Evil One, ‘Having gone to this shelter for the fearful, the monk will now keep here to himself, having nothing to do with me.’

[Similarly with the second, third, & fourth jhānas.]

“On whatever occasion a monk, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ enters the dimension of the infinitude of space: He is said to be a monk who has put Māra in the dark.[24] Having bound Māra’s eyes and leaving no trace, he has become invisible to the Evil One.[25]

[Similarly with the dimensions of the infinitude of consciousness, nothingness, and neither perception nor non-perception.]

“On whatever occasion, with the complete transcending of the dimension of neither perception nor non-perception, he enters & remains in the cessation of perception & feeling; and as he sees (that) with discernment, effluents are completely ended: He is said to be a monk who has put Māra in the dark. Having bound Māra’s eyes and leaving no trace, he has become invisible to the Evil One, having crossed over attachment in the cosmos.”[26]

“When elephants & cow-elephants & calf-elephants & baby elephants go ahead of a wilderness tusker foraging for food and break off the tips of the grasses, the wilderness tusker feels irritated, upset, & disgusted. When elephants & cow-elephants & calf-elephants & baby elephants devour the wilderness tusker’s bunches of branches, he feels irritated, upset, & disgusted. When elephants & cow-elephants & calf-elephants & baby elephants go ahead of the wilderness tusker on his way down to his bath and stir up the mud in the water with their trunks, he feels irritated, upset, & disgusted. When cow-elephants go along as the wilderness tusker is bathing and bang up against his body, he feels irritated, upset, & disgusted.

“Then the thought occurs to the wilderness tusker, ‘I now live hemmed in by elephants & cow-elephants & calf-elephants & baby elephants. I feed off grass with broken-off tips. My bunches of branches are devoured. I drink muddied water. Even when I bathe, cow-elephants go along and bang up against my body. What if I were to live alone, apart from the crowd?’

“So at a later time he lives alone, apart from the crowd. He feeds off grass with unbroken tips. His bunches of branches are undevoured. He drinks unmuddied water. When he bathes, cow-elephants don’t go along and bang up against his body. The thought occurs to him, ‘Before, I lived hemmed in by elephants & cow-elephants & calf-elephants & baby elephants. I fed off grass with broken-off tips. My bunches of branches were devoured. I drank muddied water. Even when I bathed, cow-elephants would go along and bang up against my body. But now I live alone, apart from the crowd. I feed off grass with unbroken tips. My bunches of branches are undevoured. I drink unmuddied water. When I bathe, cow-elephants don’t go along and bang up against my body.’ Breaking off a branch with his trunk and scratching his body with it, gratified, he allays his itch.

In the same way, when a monk lives hemmed in with monks, nuns, male & female lay followers, kings, royal ministers, sectarians, & their disciples, the thought occurs to him, ‘I now live hemmed in by monks, nuns, male & female lay followers, kings, royal ministers, sectarians, & their disciples. What if I were to live alone, apart from the crowd?’

“So he seeks out a secluded dwelling: a wilderness, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open air, a heap of straw. He, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore.

“Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness. He cleanses his mind of covetousness. Abandoning ill will and anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings. He cleanses his mind of ill will and anger. Abandoning sloth and drowsiness, he dwells with an awareness devoid of sloth and drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth and drowsiness. Abandoning restlessness and anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness and anxiety. Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful mental qualities. He cleanses his mind of uncertainty.

“Having abandoned these five hindrances — corruptions of awareness that weaken discernment — then quite secluded from sensuality, secluded from unskillful qualities, he enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. Gratified, he allays his itch.

“With the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance. Gratified, he allays his itch.

“With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ Gratified, he allays his itch.

“With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. Gratified, he allays his itch.

“With the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ he enters & remains in the dimension of the infinitude of space. Gratified, he allays his itch.

“With the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ he enters & remains in the dimension of the infinitude of consciousness. Gratified, he allays his itch.

“With the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ he enters & remains in the dimension of nothingness. Gratified, he allays his itch.

“With the complete transcending of the dimension of nothingness, he enters & remains in the dimension of neither perception nor non-perception. Gratified, he allays his itch.

“With the complete transcending of the dimension of neither perception nor non-perception, he enters & remains in the cessation of perception & feeling. And as he sees (that) with discernment, effluents are completely ended. Gratified, he allays his itch.”

I have heard that on one occasion the Blessed One was staying among the Mallans near a Mallan town named Uruvelakappa. Then early in the morning the Blessed One — having adjusted his lower robe and carrying his bowl & outer robe — went into Uruvelakappa for alms. Having gone into Uruvelakappa for alms, after his meal, on his return from his alms round, he said to Ven. Ānanda, “Stay right here, Ānanda, while I go into the Great Forest for the day’s abiding.”

“As you say, lord,” Ven. Ānanda responded to him.

Then the Blessed One went into the Great Forest and sat down at the root of a certain tree for the day’s abiding.

Then Tapussa the householder went to Ven. Ānanda and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to Ven. Ānanda: “Venerable Ānanda, sir, we are householders who indulge in sensuality, delight in sensuality, enjoy sensuality, rejoice in sensuality. For us — indulging in sensuality, delighting in sensuality, enjoying sensuality, rejoicing in sensuality — renunciation seems like a sheer drop-off. Yet I’ve heard that in this Dhamma & Vinaya the hearts of the very young monks leap up at renunciation, grow confident, steadfast, & released, seeing it as peace. So right here is where this Dhamma & Vinaya is contrary to the great mass of people: i.e., (this issue of) renunciation.”

“This calls for a talk, householder. Let’s go see the Blessed One. Let’s approach him and, on arrival, tell him this matter. However he explains it to us, we will bear it in mind.”

“As you say, sir,” Tapussa the householder responded to Ven. Ānanda.

Then Ven. Ānanda, together with Tapussa the householder, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there Ven. Ānanda said to the Blessed One: “Tapussa the householder, here, has said to me, ‘Venerable Ānanda, sir, we are householders who indulge in sensuality, delight in sensuality, enjoy sensuality, rejoice in sensuality. For us — indulging in sensuality, delighting in sensuality, enjoying sensuality, rejoicing in sensuality — renunciation seems like a sheer drop-off. Yet I’ve heard that in this Dhamma & Vinaya the hearts of the very young monks leap up at renunciation, grow confident, steadfast, & released, seeing it as peace. So right here is where this Dhamma & Vinaya is contrary to the great mass of people: i.e., (this issue of) renunciation.’”

“So it is, Ānanda. So it is. Even I myself, before my self-awakening, when I was still an unawakened bodhisatta, thought: ‘Renunciation is good. Seclusion is good.’ But my heart didn’t leap up at renunciation, didn’t grow confident, steadfast, or released, seeing it as peace. The thought occurred to me: ‘What is the cause, what is the reason, why my heart doesn’t leap up at renunciation, doesn’t grow confident, steadfast, or released, seeing it as peace?’ Then the thought occurred to me: ‘I haven’t seen the drawback of sensual pleasures; I haven’t pursued (that theme). I haven’t understood the reward of renunciation; I haven’t familiarized myself with it. That’s why my heart doesn’t leap up at renunciation, doesn’t grow confident, steadfast, or released, seeing it as peace.’

[1] “Then the thought occurred to me: ‘If, having seen the drawback of sensual pleasures, I were to pursue that theme; and if, having understood the reward of renunciation, I were to familiarize myself with it, there’s the possibility that my heart would leap up at renunciation, grow confident, steadfast, & released, seeing it as peace.’

“So at a later time, having seen the drawback of sensual pleasures, I pursued that theme; having understood the reward of renunciation, I familiarized myself with it. My heart leaped up at renunciation, grew confident, steadfast, & released, seeing it as peace. Then, quite secluded from sensuality, secluded from unskillful qualities, I entered & remained in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation.

“As I remained there, I was beset with attention to perceptions dealing with sensuality. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with sensuality that beset me was an affliction for me.

[2] “The thought occurred to me: ‘What if, with the stilling of directed thoughts & evaluations, I were to enter & remain in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance.’ But my heart didn’t leap up at being without directed thought, didn’t grow confident, steadfast, or released, seeing it as peace. The thought occurred to me: ‘What is the cause, what is the reason, why my heart doesn’t leap up at being without directed thought, doesn’t grow confident, steadfast, or released, seeing it as peace?’ Then the thought occurred to me: ‘I haven’t seen the drawback of directed thought; I haven’t pursued that theme. I haven’t understood the reward of being without directed thought; I haven’t familiarized myself with it. That’s why my heart doesn’t leap up at being without directed thought, doesn’t grow confident, steadfast, or released, seeing it as peace.’

“Then the thought occurred to me: ‘If, having seen the drawback of directed thought, I were to pursue that theme; and if, having understood the reward of being without directed thought, I were to familiarize myself with it, there’s the possibility that my heart would leap up at being without directed thought, grow confident, steadfast, & released, seeing it as peace.’

“So at a later time, having seen the drawback of directed thought, I pursued that theme; having understood the reward of being without directed thought, I familiarized myself with it. My heart leaped up at being without directed thought, grew confident, steadfast, & released, seeing it as peace. With the stilling of directed thoughts & evaluations, I entered & remained in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance.

“As I remained there, I was beset with attention to perceptions dealing with directed thought. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with directed thought that beset me was an affliction for me.

[3] “The thought occurred to me: ‘What if, with the fading of rapture, I were to remain equanimous, mindful, & alert, to sense pleasure with the body, and to enter & remain in the third jhāna, of which the noble ones declare, “Equanimous & mindful, he has a pleasant abiding”?’ But my heart didn’t leap up at being without rapture, didn’t grow confident, steadfast, or released, seeing it as peace.… So at a later time, having seen the drawback of rapture, I pursued that theme; having understood the reward of being without rapture, I familiarized myself with it. My heart leaped up at being without rapture, grew confident, steadfast, & released, seeing it as peace. With the fading of rapture, I remained equanimous, mindful, & alert, sensed pleasure with the body, and entered & remained in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’

“As I remained there, I was beset with attention to perceptions dealing with rapture. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with rapture that beset me was an affliction for me.

[4] “The thought occurred to me: ‘What if, with the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — I were to enter & remain in the fourth jhāna: purity of equanimity & mindfulness, neither-pleasure-nor-pain?’ But my heart didn’t leap up at being without the pleasure of equanimity, didn’t grow confident, steadfast, or released, seeing it as peace.… So at a later time, having seen the drawback of the pleasure of equanimity, I pursued that theme; having understood the reward of neither-pleasure-nor-pain, I familiarized myself with it. My heart leaped up at neither-pleasure-nor-pain, grew confident, steadfast, & released, seeing it as peace. With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — I entered & remained in the fourth jhāna: purity of equanimity & mindfulness, neither-pleasure-nor-pain.

“As I remained there, I was beset with attention to perceptions dealing with equanimity.[28] That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with equanimity that beset me was an affliction for me.

[5] “The thought occurred to me: ‘What if, with the complete transcending of perceptions of form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) “Infinite space,” I were to enter & remain in the dimension of the infinitude of space?’ But my heart didn’t leap up at the dimension of the infinitude of space, didn’t grow confident, steadfast, or released, seeing it as peace.… So at a later time, having seen the drawback of forms, I pursued that theme; having understood the reward of the dimension of the infinitude of space, I familiarized myself with it. My heart leaped up at the dimension of the infinitude of space, grew confident, steadfast, & released, seeing it as peace. With the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ I entered & remained in the dimension of the infinitude of space.

“As I remained there, I was beset with attention to perceptions dealing with forms. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with forms that beset me was an affliction for me.

[6] “The thought occurred to me: ‘What if, with the complete transcending of the dimension of the infinitude of space, (perceiving,) “Infinite consciousness,” I were to enter & remain in the dimension of the infinitude of consciousness?’ But my heart didn’t leap up at the dimension of the infinitude of consciousness, didn’t grow confident, steadfast, or released, seeing it as peace.… So at a later time, having seen the drawback of the dimension of the infinitude of space, I pursued that theme; having understood the reward of the dimension of the infinitude of consciousness, I familiarized myself with it. My heart leaped up at the dimension of the infinitude of consciousness, grew confident, steadfast, & released, seeing it as peace. With the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ I entered & remained in the dimension of the infinitude of consciousness.

“As I remained there, I was beset with attention to perceptions dealing with the dimension of the infinitude of space. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with the dimension of the infinitude of space that beset me was an affliction for me.

[7] “The thought occurred to me: ‘What if, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) “There is nothing,” I were to enter & remain in the dimension of nothingness?’ But my heart didn’t leap up at the dimension of nothingness, didn’t grow confident, steadfast, or released, seeing it as peace.… So at a later time, having seen the drawback of the dimension of the infinitude of consciousness, I pursued that theme; having understood the reward of the dimension of nothingness, I familiarized myself with it. My heart leaped up at the dimension of nothingness, grew confident, steadfast, & released, seeing it as peace. With the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ I entered & remained in the dimension of nothingness.

“As I remained there, I was beset with attention to perceptions dealing with the dimension of the infinitude of consciousness. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with the dimension of the infinitude of consciousness that beset me was an affliction for me.

[8] “The thought occurred to me: ‘What if I, with the complete transcending of the dimension of nothingness, were to enter & remain in the dimension of neither perception nor non-perception?’ But my heart didn’t leap up at the dimension of neither perception nor non-perception, didn’t grow confident, steadfast, or released, seeing it as peace.… So at a later time, having seen the drawback of the dimension of nothingness, I pursued that theme; having understood the reward of the dimension of neither perception nor non-perception, I familiarized myself with it. My heart leaped up at the dimension of neither perception nor non-perception, grew confident, steadfast, & released, seeing it as peace. With the complete transcending of the dimension of nothingness, I entered & remained in the dimension of neither perception nor non-perception.

“As I remained there, I was beset with attention to perceptions dealing with the dimension of nothingness. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with the dimension of nothingness that beset me was an affliction for me.

[9] “The thought occurred to me: ‘What if I, with the complete transcending of the dimension of neither perception nor non-perception, were to enter & remain in the cessation of perception & feeling?’ But my heart didn’t leap up at the cessation of perception & feeling, didn’t grow confident, steadfast, or released, seeing it as peace. The thought occurred to me: ‘What is the cause, what is the reason, why my heart doesn’t leap up at the cessation of perception & feeling, doesn’t grow confident, steadfast, or released, seeing it as peace?’ Then the thought occurred to me: ‘I haven’t seen the drawback of the dimension of neither perception nor non-perception; I haven’t pursued that theme. I haven’t understood the reward of the cessation of perception & feeling; I haven’t familiarized myself with it. That’s why my heart doesn’t leap up at the cessation of perception & feeling, doesn’t grow confident, steadfast, or released, seeing it as peace.’

“Then the thought occurred to me: ‘If, having seen the drawback of the dimension of neither perception nor non-perception, I were to pursue that theme; and if, having understood the reward of the cessation of perception & feeling, I were to familiarize myself with it, there’s the possibility that my heart would leap up at the cessation of perception & feeling, grow confident, steadfast, & released, seeing it as peace.’

“So at a later time, having seen the drawback of the dimension of neither perception nor non-perception, I pursued that theme; having understood the reward of the cessation of perception & feeling, I familiarized myself with it. My heart leaped up at the cessation of perception & feeling, grew confident, steadfast, & released, seeing it as peace. With the complete transcending of the dimension of neither perception nor non-perception, I entered & remained in the cessation of perception & feeling. And as I saw (that) with discernment, effluents were completely ended.

“Ānanda, as long as I had not attained & emerged from these nine step-by-step dwelling-attainments in forward & backward order in this way, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its devas, Māras, & Brahmās, in this generation with its contemplatives & brahmans, its royalty & commonfolk. But as soon as I had attained & emerged from these nine step-by-step dwelling-attainments in forward & backward order in this way, then I did claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its devas, Māras, & Brahmās, in this generation with its contemplatives & brahmans, its royalty & commonfolk. Knowledge & vision arose in me: ‘Unprovoked is my release. This is the last birth. There is now no further becoming.’”

On one occasion Ven. Ānanda was staying near Kosambī at Ghosita’s monastery. Then Ven. Udāyin went to him and, on arrival, exchanged courteous greetings. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Ānanda, “This has been said by Pañcālacaṇḍa the deva’s son:

“Now which, my friend, is the confining place? And which opening in the confining place is the Blessed One said to have attained?”

[Ven. Ānanda:] “The five strings of sensuality, my friend, are described by the Blessed One as a confining place. Which five? Forms cognizable via the eye — agreeable, pleasing, charming, endearing, enticing, linked to sensual desire; sounds cognizable via the ear… smells cognizable via the nose… tastes cognizable via the tongue… tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. These five strings of sensuality are described by the Blessed One as a confining place.

“Now there is the case where a monk — quite secluded from sensuality, secluded from unskillful qualities — enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. Even this much is described by the Blessed One as the attaining of an opening in a confining place, though followed by a sequel. For even there, there’s a confining place. What is the confining place there? Just that directed thought & evaluation have not ceased. This is the confining place there.

“Then there is the case where a monk, with the stilling of directed thoughts & evaluations, enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance. Even this much is described by the Blessed One as the attaining of an opening in a confining place, though followed by a sequel. For even there, there’s a confining place. What is the confining place there? Just that rapture has not ceased. This is the confining place there.

“Then there is the case where a monk, with the fading of rapture, remains in equanimity, mindful & alert, senses pleasure with the body, and enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ Even this much is described by the Blessed One as the attaining of an opening in a confining place, though followed by a sequel. For even there, there’s a confining place. What is the confining place there? Just that the pleasure of equanimity has not ceased. This is the confining place there.[30]

“Then there is the case where a monk, with the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. Even this much is described by the Blessed One as the attaining of an opening in a confining place, though followed by a sequel. For even there, there’s a confining place. What is the confining place there? Just that the perception of form has not ceased. This is the confining place there.

“Then there is the case where a monk, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ enters & remains in the dimension of the infinitude of space. Even this much is described by the Blessed One as the attaining of an opening in a confining place, though followed by a sequel. For even there, there’s a confining place. What is the confining place there? Just that the perception of the dimension of the infinitude of space has not ceased. This is the confining place there.

“Then there is the case where a monk, with the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ enters & remains in the dimension of the infinitude of consciousness. Even this much is described by the Blessed One as the attaining of an opening in a confining place, though followed by a sequel. For even there, there’s a confining place. What is the confining place there? Just that the perception of the dimension of the infinitude of consciousness has not ceased. This is the confining place there.

“Then there is the case where a monk, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ enters & remains in the dimension of nothingness. Even this much is described by the Blessed One as the attaining of an opening in a confining place, though followed by a sequel. For even there, there’s a confining place. What is the confining place there? Just that the perception of the dimension of nothingness has not ceased. This is the confining place there.

“Then there is the case where a monk, with the complete transcending of the dimension of nothingness, enters & remains in the dimension of neither perception nor non-perception. Even this much is described by the Blessed One as the attaining of an opening in a confining place, though followed by a sequel. For even there, there’s a confining place. What is the confining place there? Just that the perception of the dimension of neither perception nor non-perception has not ceased. This is the confining place there.

“Then there is the case where a monk, with the complete transcending of the dimension of neither perception nor non-perception, enters & remains in the cessation of perception & feeling. And as he sees (that) with discernment, effluents are completely ended. Even this much is described by the Blessed One as the attaining of an opening in a confining place, without a sequel.”

[Ven. Udāyin:] “‘Bodily witness, bodily witness,’ it is said. To what extent is one described by the Blessed One as a bodily witness?”

[Ven. Ānanda:] “There is the case, my friend, where a monk, quite secluded from sensuality, secluded from unskillful qualities, enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. He remains touching with his body in whatever way there is an opening there.[31] It’s to this extent that one is described by the Blessed One as a bodily witness, though with a sequel.

“And further, with the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna… the third jhāna… the fourth jhāna… the dimension of the infinitude of space… the dimension of the infinitude of consciousness… the dimension of nothingness… the dimension of neither perception nor non-perception. He remains touching with his body in whatever way there is an opening there. It’s to this extent that one is described by the Blessed One as a bodily witness, though with a sequel.

“Then, with the complete transcending of the dimension of neither perception nor non-perception, he enters & remains in the cessation of perception & feeling. And as he sees (that) with discernment, effluents are completely ended. He remains touching with his body in whatever way there is an opening there. It’s to this extent that one is described by the Blessed One as a bodily witness without a sequel.”

[Ven. Udāyin:] “‘Released through discernment, released through discernment,’ it is said. To what extent is one described by the Blessed One as released through discernment?”

[Ven. Ānanda:] “There is the case, my friend, where a monk, quite secluded from sensuality, secluded from unskillful qualities, enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. And he knows it through discernment. It’s to this extent that one is described by the Blessed One as released through discernment, though with a sequel.

“Then, with the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna… the third jhāna… the fourth jhāna… the dimension of the infinitude of space… the dimension of the infinitude of consciousness… the dimension of nothingness… the dimension of neither perception nor non-perception. And he knows it through discernment. It’s to this extent that one is described by the Blessed One as released through discernment, though with a sequel.

“Then, with the complete transcending of the dimension of neither perception nor non-perception, he enters & remains in the cessation of perception & feeling. And as he sees (that) with discernment, effluents are completely ended. And he knows it through discernment. It’s to this extent that one is described by the Blessed One as released through discernment without a sequel.”

[Ven. Udāyin:] “‘Released both ways, released both ways,’ it is said. To what extent is one described by the Blessed One as released both ways?”

[Ven. Ānanda:] “There is the case, my friend, where a monk, secluded from sensuality, secluded from unskillful qualities, enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. He remains touching with his body in whatever way there is an opening there, and he knows it through discernment. It’s to this extent that one is described by the Blessed One as released both ways, though with a sequel.

“Then, with the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna… the third jhāna… the fourth jhāna… the dimension of the infinitude of space… the dimension of the infinitude of consciousness… the dimension of nothingness… the dimension of neither perception nor non-perception. He remains touching with his body in whatever way there is an opening there, and he knows it through discernment. It’s to this extent that one is described by the Blessed One as released both ways, though with a sequel.

“Then, with the complete transcending of the dimension of neither perception nor non-perception, he enters & remains in the cessation of perception & feeling. And as he sees (that) with discernment, effluents are completely ended. He remains touching with his body in whatever way there is an opening there, and he knows it through discernment. It’s to this extent that one is described by the Blessed One as released both ways without a sequel.”

“Monks, one who hasn’t abandoned nine things is incapable of realizing arahantship. Which nine? Passion, aversion, delusion, anger, resentment, arrogance, insolence, envy, & stinginess. One who hasn’t abandoned these nine things is incapable of realizing arahantship.

“One who has abandoned nine things is capable of realizing arahantship. Which nine? Passion, aversion, delusion, anger, resentment, arrogance, insolence, envy, & stinginess. One who has abandoned these nine things is capable of realizing arahantship.”

“Monks, these five are things that weaken the training. Which five? The taking of life, stealing, sexual misconduct, the telling of lies, and distilled & fermented beverages that are a cause for heedlessness. These five are things that weaken the training.

“To abandon these five things that weaken the training, one should develop the four establishings of mindfulness. Which four? There is the case where a monk remains focused on the body in & of itself… feelings in & of themselves… mind in & of itself… mental qualities in & of themselves — ardent, alert, & mindful — subduing greed & distress with reference to the world. To abandon the five things that weaken the training, one should develop these four establishings of mindfulness.”

“Monks, there are these five hindrances. Which five? Sensual desire as a hindrance, ill will as a hindrance, sloth & drowsiness as a hindrance, restlessness & anxiety as a hindrance, and uncertainty as a hindrance. These are the five hindrances.

“To abandon these five hindrances, one should develop the four establishings of mindfulness. Which four? There is the case where a monk remains focused on the body in & of itself… feelings in & of themselves… mind in & of itself… mental qualities in & of themselves — ardent, alert, & mindful — subduing greed & distress with reference to the world. To abandon the five hindrances, one should develop these four establishings of mindfulness.”