4.
The Great Chapter
1.
The Discourse on Progressive Abidings
32. "Monks, there are these nine progressive abidings. Which nine? The first meditative absorption, the second meditative absorption, the third meditative absorption, the fourth meditative absorption, the plane of infinite space, the plane of infinite consciousness, the plane of nothingness, the plane of neither-perception-nor-non-perception, the cessation of perception and feeling - these, monks, are the nine progressive abidings." The first.
2.
The Discourse on the Attainment of Progressive Abidings
33. "I will teach you, monks, these nine progressive abiding attainments. Listen to that, etc. And what, monks, are the nine progressive abiding attainments? Where sensual pleasures cease, and those who, having ceased sensual pleasures again and again, dwell thus - 'Certainly those venerable ones are without hunger, quenched, crossed over, gone beyond by that factor' - thus I say. 'Where do sensual pleasures cease, and who, having ceased sensual pleasures again and again, dwell thus - I do not know this, I do not see this' - thus whoever would say, he should be addressed thus - 'Here, friend, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. Here sensual pleasures cease, and they, having ceased sensual pleasures again and again, dwell thus.' Certainly, monks, one who is not fraudulent and not deceitful would delight in and give thanks for what was said with 'Good!'; having delighted in and given thanks for what was said with 'Good!', paying homage with joined palms, he would attend upon.
Where applied and sustained thought cease, and those who, having ceased applied and sustained thought again and again, dwell thus - 'Certainly those venerable ones are without hunger, quenched, crossed over, gone beyond by that factor' - thus I say. 'Where do applied and sustained thought cease, and who, having ceased applied and sustained thought again and again, dwell thus - I do not know this, I do not see this' - thus whoever would say, he should be addressed thus - 'Here, friend, a monk, with the subsiding of applied and sustained thought, etc. he enters and dwells in the second meditative absorption; here applied and sustained thought cease, and they, having ceased applied and sustained thought again and again, dwell thus.' Certainly, monks, one who is not fraudulent and not deceitful would delight in and give thanks for what was said with 'Good!'; having delighted in and given thanks for what was said with 'Good!', paying homage with joined palms, he would attend upon.
Where rapture ceases, and those who, having ceased rapture again and again, dwell thus - 'Certainly those venerable ones are without hunger, quenched, crossed over, gone beyond by that factor' - thus I say. 'Where does rapture cease, and who, having ceased rapture again and again, dwell thus - I do not know this, I do not see this' - thus whoever would say, he should be addressed thus - 'Here, friend, a monk, with the fading away of rapture, etc. he enters and dwells in the third meditative absorption; here rapture ceases, and they, having ceased rapture again and again, dwell thus.' Certainly, monks, one who is not fraudulent and not deceitful would delight in and give thanks for what was said with 'Good!'; having delighted in and given thanks for what was said with 'Good!', paying homage with joined palms, he would attend upon.
Where equanimity and happiness cease, and those who, having ceased equanimity and happiness again and again, dwell thus - 'Certainly those venerable ones are without hunger, quenched, crossed over, gone beyond by that factor' - thus I say. 'Where do equanimity and happiness cease, and who, having ceased equanimity and happiness again and again, dwell thus - I do not know this, I do not see this' - thus whoever would say, he should be addressed thus - 'Here, friend, a monk, with the abandoning of pleasure, etc. enters and dwells in the fourth meditative absorption; here equanimity and happiness cease, and they, having ceased equanimity and happiness again and again, dwell thus.' Certainly, monks, one who is not fraudulent and not deceitful would delight in and give thanks for what was said with 'Good!'; having delighted in and given thanks for what was said with 'Good!', paying homage with joined palms, he would attend upon.
"Where perception of material form ceases, and those who, having ceased perception of material form again and again, dwell thus, 'Certainly those venerable ones are without hunger, quenched, ones who have crossed over and gone beyond by that factor,' I say. 'Where does perception of material form cease, and who are those who, having ceased perception of material form again and again, dwell thus - I do not know this, I do not see this' - thus whoever would say, he should be addressed thus - 'Here, friend, a monk, with the complete transcendence of perceptions of material form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that "space is infinite," enters and dwells in the plane of infinite space. Here perception of material form ceases, and those, having ceased perception of material form again and again, dwell thus.' Certainly, monks, one who is not fraudulent and not deceitful would delight in and give thanks for what was said with 'Good!'; having delighted in and given thanks for what was said with 'Good!', paying homage with joined palms, he would attend upon.
"Where perception of the plane of infinite space ceases, and those who, having ceased perception of the plane of infinite space again and again, dwell thus, 'Certainly those venerable ones are without hunger, quenched, ones who have crossed over and gone beyond by that factor,' I say. 'Where does perception of the plane of infinite space cease, and who are those who, having ceased perception of the plane of infinite space again and again, dwell thus - I do not know this, I do not see this' - thus whoever would say, he should be addressed thus - 'Here, friend, a monk, having completely transcended the plane of infinite space, aware that "consciousness is infinite," enters and dwells in the plane of infinite consciousness. Here perception of the plane of infinite space ceases, and those, having ceased perception of the plane of infinite space again and again, dwell thus.' Certainly, monks, one who is not fraudulent and not deceitful would delight in and give thanks for what was said with 'Good!'; having delighted in and given thanks for what was said with 'Good!', paying homage with joined palms, he would attend upon.
"Where perception of the plane of infinite consciousness ceases, and those who, having ceased perception of the plane of infinite consciousness again and again, dwell thus, 'Certainly those venerable ones are without hunger, quenched, ones who have crossed over and gone beyond by that factor,' I say. 'Where does perception of the plane of infinite consciousness cease, and who are those who, having ceased perception of the plane of infinite consciousness again and again, dwell thus - I do not know this, I do not see this' - thus whoever would say, he should be addressed thus - 'Here, friend, a monk, having completely transcended the plane of infinite consciousness, aware that "there is nothing," enters and dwells in the plane of nothingness. Here perception of the plane of infinite consciousness ceases, and those, having ceased perception of the plane of infinite consciousness again and again, dwell thus.' Certainly, monks, one who is not fraudulent and not deceitful would delight in and give thanks for what was said with 'Good!'; having delighted in and given thanks for what was said with 'Good!', paying homage with joined palms, he would attend upon.
"Where perception of the plane of nothingness ceases, and those who, having ceased perception of the plane of nothingness again and again, dwell thus, 'Certainly those venerable ones are without hunger, quenched, ones who have crossed over and gone beyond by that factor,' I say. 'Where does perception of the plane of nothingness cease, and who are those who, having ceased perception of the plane of nothingness again and again, dwell thus - I do not know this, I do not see this' - thus whoever would say, he should be addressed thus - 'Here, friend, a monk, having completely transcended the plane of nothingness, enters and dwells in the plane of neither-perception-nor-non-perception. Here perception of the plane of nothingness ceases, and those, having ceased perception of the plane of nothingness again and again, dwell thus.' Certainly, monks, one who is not fraudulent and not deceitful would delight in and give thanks for what was said with 'Good!'; having delighted in and given thanks for what was said with 'Good!', paying homage with joined palms, he would attend upon.
"Where perception of the plane of neither-perception-nor-non-perception ceases, and those who, having ceased perception of the plane of neither-perception-nor-non-perception again and again, dwell thus, 'Certainly those venerable ones are without hunger, quenched, ones who have crossed over and gone beyond by that factor,' I say. 'Where does perception of the plane of neither-perception-nor-non-perception cease, and who are those who, having ceased perception of the plane of neither-perception-nor-non-perception again and again, dwell thus - I do not know this, I do not see this' - thus whoever would say, he should be addressed thus - 'Here, friend, a monk, having completely transcended the plane of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling. Here perception of the plane of neither-perception-nor-non-perception ceases, and those, having ceased perception of the plane of neither-perception-nor-non-perception again and again, dwell thus.' Certainly, monks, one who is not fraudulent and not deceitful would delight in and give thanks for what was said with 'Good!'; having delighted in and given thanks for what was said with 'Good!', paying homage with joined palms, he would attend upon. These, monks, are the nine progressive abiding attainments." The second.
3.
The Discourse on the Happiness of Nibbāna
34. On one occasion the Venerable Sāriputta was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. There the Venerable Sāriputta addressed the monks: "This is happiness, friends, Nibbāna. This is happiness, friends, Nibbāna." When this was said, the Venerable Udāyī said this to the Venerable Sāriputta - "But what, friend Sāriputta, is the happiness here where there is nothing felt?" "Just this, friend, is the happiness here, that there is nothing felt. There are, friends, these five types of sensual pleasure. Which five? Forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; sounds cognizable by ear... etc. odours cognizable by nose... flavours cognizable by tongue... tangible objects cognizable by body that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing - These, friends, are the five types of sensual pleasure. Whatever happiness and pleasure arises dependent on these five types of sensual pleasure, this is called, friends, sensual happiness.
"Here, friends, a monk, quite secluded from sensual pleasures... etc. he enters and dwells in the first meditative absorption. If, friends, for that monk dwelling with this abiding, perceptions and attention accompanied by sensuality occur to him, that is an affliction for him. Just as, friends, suffering would arise for one who is happy, only for affliction; just so those perceptions and attention accompanied by sensuality occur to him. That is an affliction for him. Whatever, friends, is affliction, that has been called suffering by the Blessed One. By this method too, friends, it should be known how Nibbāna is happiness.
"Furthermore, friends, with the subsiding of applied and sustained thought, a monk... etc. he enters and dwells in the second meditative absorption. If, friends, for that monk dwelling with this abiding, perceptions and attention accompanied by applied thought occur to him, that is an affliction for him. Just as, friends, suffering would arise for one who is happy, only for affliction; just so those perceptions and attention accompanied by applied thought occur to him. That is an affliction for him. Whatever, friends, is affliction, that has been called suffering by the Blessed One. By this method too, friends, it should be known how Nibbāna is happiness.
"Furthermore, friends, with the fading away of rapture, a monk... etc. he enters and dwells in the third meditative absorption. If, friends, for that monk dwelling with this abiding, perceptions and attention accompanied by rapture occur to him, that is an affliction for him. Just as, friends, suffering would arise for one who is happy, only for affliction; just so those perceptions and attention accompanied by rapture occur to him. That is an affliction for him. Whatever, friends, is affliction, that has been called suffering by the Blessed One. By this method too, friends, it should be known how Nibbāna is happiness.
"Furthermore, friends, with the abandoning of pleasure, a monk... etc. he enters and dwells in the fourth meditative absorption. If, friends, for that monk dwelling with this abiding, perceptions and attention accompanied by equanimity occur to him, that is an affliction for him. Just as, friends, suffering would arise for one who is happy, only for affliction; just so those perceptions and attention accompanied by equanimity occur to him. That is an affliction for him. Whatever, friends, is affliction, that has been called suffering by the Blessed One. By this method too, friends, it should be known how Nibbāna is happiness.
"Furthermore, friends, with the complete transcendence of perceptions of material form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' a monk enters and dwells in the plane of infinite space. If, friends, for that monk dwelling with this abiding, perceptions and attention accompanied by material form occur to him, that is an affliction for him. Just as, friends, suffering would arise for one who is happy, only for affliction; just so those perceptions and attention accompanied by material form occur to him. That is an affliction for him. Whatever, friends, is affliction, that has been called suffering by the Blessed One. By this method too, friends, it should be known how Nibbāna is happiness.
"Furthermore, friends, having completely transcended the plane of infinite space, aware that 'consciousness is infinite,' a monk enters and dwells in the plane of infinite consciousness. If, friends, for that monk dwelling with this abiding, perceptions and attention accompanied by the plane of infinite space occur to him, that is an affliction for him. Just as, friends, suffering would arise for one who is happy, only for affliction; just so those perceptions and attention accompanied by the plane of infinite space occur to him. That is an affliction for him. Whatever, friends, is affliction, that has been called suffering by the Blessed One. By this method too, friends, it should be known how Nibbāna is happiness.
"Furthermore, friends, a monk, having completely transcended the plane of infinite consciousness, aware that 'there is nothing,' enters and dwells in the plane of nothingness. If, friends, for that monk dwelling with this abiding, perceptions and attention accompanied by the plane of infinite consciousness occur to him, that is an affliction for him. Just as, friends, suffering would arise for one who is happy, only for affliction; just so those perceptions and attention accompanied by the plane of infinite consciousness occur to him. That is an affliction for him. Whatever, friends, is affliction, that has been called suffering by the Blessed One. By this method too, friends, it should be known how Nibbāna is happiness.
"Furthermore, friends, a monk, having completely transcended the plane of nothingness, enters and dwells in the plane of neither-perception-nor-non-perception. If, friends, for that monk dwelling with this abiding, perceptions and attention accompanied by the plane of nothingness occur to him, that is an affliction for him. Just as, friends, suffering would arise for one who is happy, only for affliction; just so those perceptions and attention accompanied by the plane of nothingness occur to him. That is an affliction for him. Whatever, friends, is affliction, that has been called suffering by the Blessed One. By this method too, friends, it should be known how Nibbāna is happiness.
"Furthermore, friends, a monk, having completely transcended the plane of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his mental corruptions are completely eliminated. By this method too, friends, it should be known how Nibbāna is happiness." The third.
4.
The Discourse on the Simile of the Cow
35. "Just as, monks, a mountain cow, foolish, inexperienced, not knowing the suitable place, unskilled in walking on uneven mountains. She might think thus - 'What if I were to go to a direction not gone to before, and eat grasses not eaten before, and drink waters not drunk before?' She, not having firmly placed her front foot, might lift up her hind foot. She would neither go to a direction not gone to before, nor eat grasses not eaten before, nor drink waters not drunk before; and in whatever place she was standing when she thought thus - 'What if I were to go to a direction not gone to before, and eat grasses not eaten before, and drink waters not drunk before?' - she would not safely return to that place. What is the reason for this? For that mountain cow, monks, is foolish, inexperienced, not knowing the suitable place, unskilled in walking on uneven mountains. Just so, monks, here a certain monk, foolish, inexperienced, not knowing the suitable place, unskilled, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion; he does not practise that sign, does not develop it, does not cultivate it, does not firmly determine it.
He thinks thus - 'What if I, with the subsiding of applied and sustained thought, were to enter and dwell in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration?' He is unable, with the subsiding of applied and sustained thought, etc. to enter and dwell in the second meditative absorption. He thinks thus: 'What if I, quite secluded from sensual pleasures, secluded from unwholesome mental states, were to enter and dwell in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion?' He is unable, quite secluded from sensual pleasures, etc. to enter and dwell in the first meditative absorption. This is called, monks, 'a monk fallen away from both, declined from both, just as that mountain cow, foolish, inexperienced, not knowing the suitable place, unskilled in walking on uneven mountains.'
"Just as, monks, a mountain cow, wise, experienced, knowing the suitable place, skilled in walking on uneven mountains. She might think thus - 'What if I were to go to a direction not gone to before, and eat grasses not eaten before, and drink waters not drunk before?' She, having firmly placed her front foot, might lift up her hind foot. She would go to a direction not gone to before, and eat grasses not eaten before, and drink waters not drunk before. And in whatever place she was standing when she thought thus - 'What if I were to go to a direction not gone to before, and eat grasses not eaten before, and drink waters not drunk before?' - she would safely return to that place. What is the reason for this? For that mountain cow, monks, is wise, experienced, knowing the suitable place, skilled in walking on uneven mountains. Just so, monks, here a certain monk, wise, experienced, knowing the suitable place, skilled, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. He practises that sign, develops it, cultivates it, firmly determines it.
He thinks thus - 'What if I, with the subsiding of applied and sustained thought, were to enter and dwell in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration?' Without forcing the second meditative absorption, with the subsiding of applied and sustained thought... he enters and dwells in the second meditative absorption. He practises that sign, develops it, cultivates it, firmly determines it.
He thinks thus - 'What if I, with the fading away of rapture, were to dwell equanimous, mindful and fully aware, and experience happiness with the body - that which the noble ones declare: "One who is equanimous and mindful, one who dwells in happiness" - were to enter and dwell in the third meditative absorption.' Without forcing the third meditative absorption, with the fading away of rapture, etc. he enters and dwells in the third meditative absorption. He practises that sign, develops it, cultivates it, firmly determines it.
He thinks thus - 'What if I, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, were to enter and dwell in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity.' Without forcing the fourth meditative absorption, with the abandoning of pleasure, etc. he enters and dwells in the fourth meditative absorption. He practises that sign, develops it, cultivates it, firmly determines it.
He thinks thus - 'What if I, with the complete transcendence of perceptions of material form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that "space is infinite," were to enter and dwell in the plane of infinite space.' Without forcing the plane of infinite space, with the complete transcendence of perceptions of material form, etc. he enters and dwells in the plane of infinite space. He practises that sign, develops it, cultivates it, firmly determines it.
He thinks thus - 'What if I, having completely transcended the plane of infinite space, aware that "consciousness is infinite," were to enter and dwell in the plane of infinite consciousness.' Without forcing the plane of infinite consciousness, having completely transcended the plane of infinite space, aware that "consciousness is infinite," he enters and dwells in the plane of infinite consciousness. He practises that sign, develops it, cultivates it, firmly determines it.
He thinks thus - 'What if I, having completely transcended the plane of infinite consciousness, aware that "there is nothing," were to enter and dwell in the plane of nothingness.' Without forcing the plane of nothingness, having completely transcended the plane of infinite consciousness, aware that "there is nothing," he enters and dwells in the plane of nothingness. He practises that sign, develops it, cultivates it, firmly determines it.
He thinks thus - 'What if I, having completely transcended the plane of nothingness, were to enter and dwell in the plane of neither-perception-nor-non-perception.' Without forcing the plane of neither-perception-nor-non-perception, having completely transcended the plane of nothingness, he enters and dwells in the plane of neither-perception-nor-non-perception. He practises that sign, develops it, cultivates it, firmly determines it.
He thinks thus - 'What if I, having completely transcended the plane of neither-perception-nor-non-perception, were to enter and dwell in the cessation of perception and feeling?' Without forcing the cessation of perception and feeling, having completely transcended the plane of neither-perception-nor-non-perception, he enters and dwells in the cessation of perception and feeling.
When, monks, a monk both attains and emerges from that very same attainment, his mind becomes soft and wieldy. With a soft and wieldy mind, concentration becomes limitless and well developed. With limitless concentration well developed, towards whatever mental state to be realised by direct knowledge he inclines the mind for realisation by direct knowledge, in each and every case he attains the ability to witness, when there is a basis for mindfulness.
"If he wishes - 'May I experience the various kinds of supernormal power: having been one, may I become many; having been many, may I become one, etc. may I exercise mastery with my body even as far as the Brahma world' - in each and every case he attains the ability to witness, when there is a basis for mindfulness.
"If he wishes - with the divine ear element, etc. when there is a basis for mindfulness.
"If he wishes - 'May I understand the minds of other beings, of other persons, having encompassed them with my own mind: may I understand a mind with lust as "a mind with lust"; may I understand a mind without lust as "a mind without lust"; may I understand a mind with hate as "a mind with hate"; may I understand a mind without hate as "a mind without hate"; may I understand a mind with delusion as "a mind with delusion"; a mind without delusion... a contracted mind, a distracted mind, an exalted mind, a not exalted mind, a surpassed mind, an unsurpassed mind, a concentrated mind, an unconcentrated mind, a liberated mind, may I understand an unliberated mind as "an unliberated mind"' - in each and every case he attains the ability to witness, when there is a basis for mindfulness.
"If he wishes - 'May I recollect manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms may I recollect manifold past lives' - in each and every case he attains the ability to witness, when there is a basis for mindfulness.
"If he wishes - 'With the divine eye, which is pure and surpasses the human, etc. may I understand beings according to their actions' - in each and every case he attains the ability to witness, when there is a basis for mindfulness.
"If he wishes - 'With the elimination of the mental corruptions, in this very life, having realised by direct knowledge myself, having attained, may I dwell in the liberation of mind and liberation by wisdom that are without mental corruptions' - in each and every case he attains the ability to witness, when there is a basis for mindfulness." The fourth.
5.
The Discourse on Meditative Absorption
36. "I say, monks, in dependence on the first meditative absorption, the elimination of mental corruptions; I say, monks, in dependence on the second meditative absorption, the elimination of mental corruptions; I say, monks, in dependence on the third meditative absorption, the elimination of mental corruptions; I say, monks, in dependence on the fourth meditative absorption, the elimination of mental corruptions; I say, monks, in dependence on the plane of infinite space, the elimination of mental corruptions; I say, monks, in dependence on the plane of infinite consciousness, the elimination of mental corruptions; I say, monks, in dependence on the plane of nothingness, the elimination of mental corruptions; I say, monks, in dependence on the plane of neither-perception-nor-non-perception, the elimination of mental corruptions; I say, monks, in dependence on the cessation of perception and feeling, the elimination of mental corruptions.
'I say, monks, in dependence on the first meditative absorption, the elimination of mental corruptions' - thus indeed this was said. Dependent on what was this said? Here, monks, a monk, quite secluded from sensual pleasures, etc. he enters and dwells in the first meditative absorption. Whatever is there pertaining to matter, pertaining to feeling, pertaining to perception, pertaining to activities, pertaining to consciousness - he regards those mental states as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. He turns away the mind from those mental states. Having turned away the mind from those mental states, he focuses the mind on the deathless element - 'This is peaceful, this is sublime, that is to say, the stilling of all activities, the relinquishment of all clinging, the elimination of craving, dispassion, cessation, Nibbāna.' He, steady in that, attains the elimination of mental corruptions. If he does not attain the elimination of mental corruptions, then by that very lust for mental states, by that delight in mental states, with the utter elimination of the five lower mental fetters, he becomes one of spontaneous birth, attaining final nibbāna there, not subject to return from that world.
"Just as, monks, an archer or an archer's apprentice, having practised on a straw figure or a heap of clay, at a later time becomes one who shoots far, one who shoots as quickly as lightning, and one who breaks open a great body; just so, monks, a monk, quite secluded from sensual pleasures, etc. he enters and dwells in the first meditative absorption. Whatever is there pertaining to matter, pertaining to feeling, pertaining to perception, pertaining to activities, pertaining to consciousness - he regards those mental states as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. He turns away the mind from those mental states. Having turned away the mind from those mental states, he focuses the mind on the deathless element - 'This is peaceful, this is sublime, that is to say, the stilling of all activities, the relinquishment of all clinging, the elimination of craving, dispassion, cessation, Nibbāna.' He, steady in that, attains the elimination of mental corruptions. If he does not attain the elimination of mental corruptions, then by that very lust for mental states, by that delight in mental states, with the utter elimination of the five lower mental fetters, he becomes one of spontaneous birth, attaining final nibbāna there, not subject to return from that world. 'I say, monks, in dependence on the first meditative absorption, the elimination of mental corruptions' - thus what was said, this was said dependent on that.
"I say, monks, in dependence on the second meditative absorption... etc. I say, monks, in dependence on the third meditative absorption... 'I say, monks, in dependence on the fourth meditative absorption, the elimination of mental corruptions' - thus indeed this was said. Dependent on what was this said? Here, monks, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. Whatever is there pertaining to matter, pertaining to feeling, pertaining to perception, pertaining to activities, pertaining to consciousness - he regards those mental states as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. He turns away the mind from those mental states. Having turned away the mind from those mental states, he focuses the mind on the deathless element - 'This is peaceful, this is sublime, that is to say, the stilling of all activities, the relinquishment of all clinging, the elimination of craving, dispassion, cessation, Nibbāna.' He, steady in that, attains the elimination of mental corruptions. If he does not attain the elimination of mental corruptions, then by that very lust for mental states, by that delight in mental states, with the utter elimination of the five lower mental fetters, he becomes one of spontaneous birth, attaining final nibbāna there, not subject to return from that world.
"Just as, monks, an archer or an archer's apprentice, having practised on a straw figure or a heap of clay, at a later time becomes one who shoots far, one who shoots as quickly as lightning, and one who breaks open a great body; just so, monks, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. Whatever is there pertaining to matter, pertaining to feeling... etc. not subject to return from that world. 'I say, monks, in dependence on the fourth meditative absorption, the elimination of mental corruptions' - thus what was said, this was said dependent on that.
"'I say, monks, in dependence on the plane of infinite space, the elimination of mental corruptions' - thus indeed this was said. Dependent on what was this said? Here, monks, with the complete transcendence of perceptions of material form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' a monk enters and dwells in the plane of infinite space. Whatever is there pertaining to feeling, pertaining to perception, pertaining to activities, pertaining to consciousness - he regards those mental states as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. He turns away the mind from those mental states. Having turned away the mind from those mental states, he focuses the mind on the deathless element - 'This is peaceful, this is sublime, that is to say, the stilling of all activities, the relinquishment of all clinging, the elimination of craving, dispassion, cessation, Nibbāna.' He, steady in that, attains the elimination of mental corruptions. If he does not attain the elimination of mental corruptions, then by that very lust for mental states, by that delight in mental states, with the utter elimination of the five lower mental fetters, he becomes one of spontaneous birth, attaining final nibbāna there, not subject to return from that world.
"Just as, monks, an archer or an archer's apprentice, having practised on a straw figure or a heap of clay, at a later time becomes one who shoots far, one who shoots as quickly as lightning, and one who breaks open a great body; just so, monks, with the complete transcendence of perceptions of material form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' a monk enters and dwells in the plane of infinite space. Whatever is there pertaining to feeling, pertaining to perception... etc. not subject to return from that world. 'I say, monks, in dependence on the plane of infinite space, the elimination of mental corruptions' - thus what was said, this was said dependent on that.
"'In dependence on the plane of infinite consciousness, monks, etc. In dependence on the plane of nothingness, monks, I speak of the elimination of mental corruptions' - thus indeed this was said. Dependent on what was this said? Here, monks, a monk, with the complete transcendence of the plane of infinite consciousness, aware that 'there is nothing,' enters and dwells in the plane of nothingness. Whatever is there pertaining to feeling, pertaining to perception, pertaining to activities, pertaining to consciousness - he regards those mental states as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. He turns away the mind from those mental states. Having turned away the mind from those mental states, he focuses the mind on the deathless element - 'This is peaceful, this is sublime, that is to say, the stilling of all activities, the relinquishment of all clinging, the elimination of craving, dispassion, cessation, Nibbāna.' He, steady in that, attains the elimination of mental corruptions. If he does not attain the elimination of mental corruptions, then by that very lust for mental states, by that delight in mental states, with the utter elimination of the five lower mental fetters, he becomes one of spontaneous birth, attaining final nibbāna there, not subject to return from that world.
"Just as, monks, an archer or an archer's apprentice, having practised on a straw figure or a heap of clay, at a later time becomes one who shoots far, one who shoots as quickly as lightning, and one who breaks open a great body; just so, monks, a monk, with the complete transcendence of the plane of infinite consciousness, aware that 'there is nothing,' enters and dwells in the plane of nothingness. Whatever is there pertaining to feeling, pertaining to perception, pertaining to activities, pertaining to consciousness - he regards those mental states as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. He turns away the mind from those mental states. Having turned away the mind from those mental states, he focuses the mind on the deathless element - 'This is peaceful, this is sublime, that is to say, the stilling of all activities, the relinquishment of all clinging, the elimination of craving, dispassion, cessation, Nibbāna.' He, steady in that, attains the elimination of mental corruptions. If he does not attain the elimination of mental corruptions, then by that very lust for mental states, by that delight in mental states, with the utter elimination of the five lower mental fetters, he becomes one of spontaneous birth, attaining final nibbāna there, not subject to return from that world. 'In dependence on the plane of nothingness, I speak of the elimination of mental corruptions' - thus what was said, this was said dependent on that.
"Thus indeed, monks, as far as attainment with perception extends, so far extends the penetration of final knowledge. But these two planes, monks, in dependence on which - the attainment of the plane of neither-perception-nor-non-perception and the cessation of perception and feeling - these, monks, I say are to be rightly declared by meditators skilled in attainment and skilled in emergence from attainment, having attained and having emerged." The fifth.
6.
The Discourse on Ānanda
37. On one occasion the Venerable Ānanda was dwelling at Kosambī in Ghosita's park. There the Venerable Ānanda addressed the monks - "Friends, monks!" "Friend," those monks assented to the Venerable Ānanda. The Venerable Ānanda said this -
"It is wonderful, friend, it is marvellous, friend! How well the achievement of opportunity in confinement has been understood by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself, for the purification of beings, for the transcendence of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the true method, for the realisation of Nibbāna. That same eye will be there, those forms will be there, yet one does not experience that sense base. That same ear will be there, those sounds will be there, yet one does not experience that sense base. That same nose will be there, those odours will be there, yet one does not experience that sense base. That same tongue will be there, those flavours will be there, yet one does not experience that sense base. That same body will be there, those tangible objects will be there, yet one does not experience that sense base."
When this was said, the Venerable Udāyī said this to the Venerable Ānanda - "Is it one with perception, friend Ānanda, who does not experience that sense base, or one without perception?" "It is one with perception, friend, who does not experience that sense base, not one without perception."
"But with what perception, friend, does one not experience that sense base?" "Here, friend, with the complete transcendence of perceptions of material form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' a monk enters and dwells in the plane of infinite space. Even with such perception, friend, one does not experience that sense base.
"Furthermore, friend, with the complete transcendence of the plane of infinite space, aware that 'consciousness is infinite,' a monk enters and dwells in the plane of infinite consciousness. Even with such perception, friend, one does not experience that sense base.
"Furthermore, friend, with the complete transcendence of the plane of infinite consciousness, aware that 'there is nothing,' a monk enters and dwells in the plane of nothingness. Even with such perception, friend, one does not experience that sense base."
"On one occasion, friend, I was dwelling at Sāketa in the Añjana Grove, in the Deer Park. Then, friend, the nun Jaṭilavāsikā approached me; having approached, he paid respect to me and stood to one side. Standing to one side, friend, the nun Jaṭilavāsikā said this to me - 'This concentration, Venerable Ānanda, that is neither bent forward nor bent backward, nor reached by forceful suppression and restraint, that is stable because of being liberated, content because of being stable, and because of being content is not agitated. This concentration, Venerable Ānanda, what fruit has it been declared by the Blessed One?'
"When this was said, I, friend, said this to the nun Jaṭilavāsikā - 'This concentration, sister, that is neither bent forward nor bent backward, nor reached by forceful suppression and restraint, that is stable because of being liberated, content because of being stable, and because of being content is not agitated. This concentration, sister, has been declared by the Blessed One to have final knowledge as its fruit.' Even with such perception, friend, one does not experience that sense base." The sixth.
7.
The Discourse on the Cosmologist
38. Then two brahmins who held the view of nature-lore approached the Blessed One; having approached, they exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, they sat down to one side. Seated to one side, those brahmins said this to the Blessed One -
"Pūraṇa Kassapa, Master Gotama, is omniscient, all-seeing, and acknowledges complete knowledge and vision - 'Whether I am walking or standing, sleeping or awake, knowledge and vision is constantly and continuously present.' He speaks thus: 'I dwell knowing and seeing the infinite world with infinite knowledge.' This Nigaṇṭha Nāṭaputta too, Master Gotama, is omniscient, all-seeing, and acknowledges complete knowledge and vision - 'Whether I am walking or standing, sleeping or awake, knowledge and vision is constantly and continuously present.' He speaks thus: 'I dwell knowing and seeing the infinite world with infinite knowledge.' Of these two who claim knowledge, of these two who hold mutually opposing views, who speaks truth, who speaks falsely?"
"Enough, brahmins! Let this be - 'Of these two who claim knowledge, of these two who hold mutually opposing views, who speaks truth, who speaks falsely.' I will teach you the Teaching, brahmins. Listen to that, pay close attention; I will speak." "Yes, sir," those brahmins assented to the Blessed One. The Blessed One said this -
"Just as, brahmins, four men standing in the four directions, endowed with supreme speed and with supreme stride. They might be endowed with such speed, just as a skilled archer with a strong bow, trained, practised, experienced, with a light arrow could with little difficulty shoot across the shadow of a palm tree; and with such a stride, just as from the eastern ocean to the western ocean - then a man standing in the eastern direction might speak thus - 'I shall reach the end of the world by travelling.' He, except for eating, drinking, chewing and tasting, except for defecating and urinating, except for dispelling sleepiness and fatigue, with a lifespan of a hundred years, living for a hundred years, having travelled for a hundred years, without reaching the end of the world, would die along the way. Then from the western direction, etc. then from the northern direction... then a man standing in the southern direction might speak thus - 'I shall reach the end of the world by travelling.' He, except for eating, drinking, chewing and tasting, except for defecating and urinating, except for dispelling sleepiness and fatigue, with a lifespan of a hundred years, living for a hundred years, having travelled for a hundred years, without reaching the end of the world, would die along the way. What is the reason for this? I do not say, brahmins, that by such running back and forth one could know or see or reach the end of the world. But I do not say, brahmins, that without reaching the end of the world there is making an end of suffering.
"Brahmins, these five types of sensual pleasure are called 'the world' in the Noble One's discipline. Which five? Forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; sounds cognizable by ear... etc... odours cognizable by nose... flavours cognizable by tongue... tangible objects cognizable by body that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; these, brahmins, are the five types of sensual pleasure that are called 'the world' in the Noble One's discipline.
"Here, brahmins, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. This is called, brahmins, 'a monk who has come to the end of the world, who dwells at the end of the world.' Others say thus about him - 'This one too is included in the world, this one too has not escaped from the world.' I too, brahmins, say thus - 'This one too is included in the world, this one too has not escaped from the world.'
"Furthermore, brahmins, a monk, with the subsiding of applied and sustained thought... etc... the second meditative absorption... the third meditative absorption... he enters and dwells in the fourth meditative absorption. This is called, brahmins, 'a monk who has come to the end of the world, who dwells at the end of the world.' Others say thus about him - 'This one too is included in the world, this one too has not escaped from the world.' I too, brahmins, say thus - 'This one too is included in the world, this one too has not escaped from the world.'
"Furthermore, brahmins, with the complete transcendence of perceptions of material form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' a monk enters and dwells in the plane of infinite space. This is called, brahmins, 'a monk who has come to the end of the world, who dwells at the end of the world.' Others say thus about him - 'This one too is included in the world, this one too has not escaped from the world.' I too, brahmins, say thus - 'This one too is included in the world, this one too has not escaped from the world.'
"Furthermore, brahmins, with the complete transcendence of the plane of infinite space, aware that 'consciousness is infinite,' a monk enters and dwells in the plane of infinite consciousness... etc... with the complete transcendence of the plane of infinite consciousness, aware that 'there is nothing,' he enters and dwells in the plane of nothingness... etc... with the complete transcendence of the plane of nothingness, he enters and dwells in the plane of neither-perception-nor-non-perception. This is called, brahmins, 'a monk who has come to the end of the world, who dwells at the end of the world.' Others say thus about him - 'This one too is included in the world, this one too has not escaped from the world.' I too, brahmins, say thus - 'This one too is included in the world, this one too has not escaped from the world.'
"Furthermore, brahmins, with the complete transcendence of the plane of neither-perception-nor-non-perception, a monk enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his mental corruptions are completely eliminated. This is called, brahmins, 'a monk who, having reached the end of the world, dwells at the end of the world, one who has crossed over attachment in the world.'" The seventh.
8.
The Discourse on the Battle of the Gods and Titans
39. "Once upon a time, monks, there was a battle between the gods and the titans that was fully engaged. Now in that battle, monks, the titans won, the gods were defeated. And defeated, monks, the gods fled northward, the titans pursued them. Then, monks, this occurred to the gods - 'The titans are indeed pursuing us. What if we were to fight a battle with the titans for the second time.' For the second time, monks, the gods fought a battle with the titans. For the second time, monks, the titans won, the gods were defeated. And defeated, monks, the gods fled northward, the titans pursued them.
Then, monks, this occurred to the gods - 'The titans are indeed pursuing us. What if we were to fight a battle with the titans for the third time.' For the third time, monks, the gods fought a battle with the titans. For the third time, monks, the titans won, the gods were defeated. And defeated, monks, the gods, frightened, entered the city of the gods. And to the gods who had gone to the city of the gods, monks, this occurred - 'Having reached a refuge for the fearful, we now dwell by ourselves, not to be overcome by the titans.' To the titans also, monks, this occurred - 'Having reached a refuge for the fearful, the gods now dwell by themselves, not to be overcome by us.'
"Once upon a time, monks, there was a battle between the gods and the titans that was fully engaged. Now in that battle, monks, the gods won, the titans were defeated. And defeated, monks, the titans fled southward, the gods pursued them. Then, monks, this occurred to the titans - 'The gods are indeed pursuing us. What if we were to fight a battle with the gods for the second time.' For the second time, monks, the titans fought a battle with the gods. For the second time, monks, the gods won, the titans were defeated. And defeated, monks, the titans fled southward, the gods pursued them.
Then, monks, this occurred to the titans - 'The gods are indeed pursuing us. What if we were to fight a battle with the gods for the third time.' For the third time, monks, the titans fought a battle with the gods. For the third time, monks, the gods won, the titans were defeated. And defeated, monks, the titans, frightened, entered the city of the titans. And to the titans who had gone to the city of the titans, monks, this occurred - 'Having reached a refuge for the fearful, we now dwell by ourselves, not to be overcome by the gods.' To the gods also, monks, this occurred - 'Having reached a refuge for the fearful, the titans now dwell by themselves, not to be overcome by us.'
"Just so, monks, at the time when a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion, at that time, monks, the monk thinks thus - 'Now I dwell with a self that has reached the refuge for the fearful, not to be done by Māra.' And to Māra the Evil One, monks, it occurs thus - 'Now the monk dwells with a self that has reached the refuge for the fearful, not to be done by me.'"
"At the time, monks, when a monk, with the subsiding of applied and sustained thought... etc. the second meditative absorption... the third meditative absorption... enters and dwells in the fourth meditative absorption, at that time, monks, the monk thinks thus - 'Now I dwell with a self that has reached the refuge for the fearful, not to be done by Māra.' And to Māra the Evil One, monks, it occurs thus - 'Now the monk dwells with a self that has reached the refuge for the fearful, not to be done by me.'"
"At the time, monks, when a monk, with the complete transcendence of perceptions of material form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' enters and dwells in the plane of infinite space. This is called, monks, 'a monk who has made an end of Māra, who, having destroyed his track, has gone beyond the sight of the Evil One, one who has crossed over attachment in the world.'"
"At the time, monks, when a monk, having completely transcended the plane of infinite space, aware that 'consciousness is infinite,' enters and dwells in the plane of infinite consciousness... having completely transcended the plane of infinite consciousness, aware that 'there is nothing,' enters and dwells in the plane of nothingness... With the complete transcendence of the plane of nothingness, one enters and dwells in the plane of neither-perception-nor-non-perception... having completely transcended the plane of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his mental corruptions are completely eliminated. This is called, monks, 'a monk who has made an end of Māra, who, having destroyed his track, has gone beyond the sight of the Evil One, one who has crossed over attachment in the world.'" The eighth.
9.
The Discourse on the Elephant
40. "At the time, monks, when a forest-dwelling elephant, engaged in seeking food, has elephants, she-elephants, young elephants, and elephant calves going ahead again and again and cutting off the tips of the grass, on that account, monks, the forest-dwelling elephant is troubled, ashamed, and disgusted. At the time, monks, when a forest-dwelling elephant, engaged in seeking food, has elephants, she-elephants, young elephants, and elephant calves eating the bent-down broken branches, on that account, monks, the forest-dwelling elephant is troubled, ashamed, and disgusted. At the time, monks, when a forest-dwelling elephant, having descended into the water, has elephants, she-elephants, young elephants, and elephant calves going ahead again and again and stirring up the water with their trunks, on that account, monks, the forest-dwelling elephant is troubled, ashamed, and disgusted. At the time, monks, when a forest-dwelling elephant, having come up from the water, has she-elephants going along rubbing against his body, on that account, monks, the forest-dwelling elephant is troubled, ashamed, and disgusted.
"At that time, monks, the forest-dwelling elephant thinks thus - 'I am now dwelling crowded by elephants, she-elephants, young elephants, and elephant calves. I eat grass with cut-off tips, and they eat my bent-down broken branches, and I drink turbid water, and when I have come up from the water, she-elephants go along rubbing against my body. What if I were to dwell alone, withdrawn from the group?' He, at a later time, dwells alone, withdrawn from the group; he eats grass with uncut tips, and they do not eat his bent-down broken branches, and he drinks clear water, and when he has come up from the water, she-elephants do not go along rubbing against his body.
"At that time, monks, the forest-dwelling elephant thinks thus - 'I formerly dwelt crowded by elephants, she-elephants, young elephants, and elephant calves; I ate grass with cut-off tips, and they ate my bent-down broken branches, and I drank turbid water, and when I had come up from the water, she-elephants went along rubbing against my body. Now I dwell alone, withdrawn from the group; I eat grass with uncut tips, and they do not eat my bent-down broken branches, and I drink clear water, and when I have come up from the water, she-elephants do not go along rubbing against my body.' He, having broken off a branch with his trunk, having rubbed his body with the branch, delighted, draws in his trunk.
"Just so, monks, at the time when a monk dwells crowded by monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians, and disciples of sectarians, at that time, monks, the monk thinks thus - 'I am now dwelling crowded by monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians, and disciples of sectarians. What if I were to dwell alone, withdrawn from the group?' He resorts to a secluded lodging - a forest, the root of a tree, a mountain, a grotto, a mountain cave, a cemetery, a deep forest, an open space, a heap of straw. He, having gone to the forest, or having gone to the root of a tree, or having gone to an empty house, sits down, folding his legs crosswise, directing his body upright, having established mindfulness in front of him.
"He, having abandoned covetousness in the world, dwells with a mind free from covetousness; he purifies the mind of covetousness; having abandoned anger and malice, he dwells with a mind free from ill-will, compassionate for the welfare of all living beings; he purifies the mind of anger and malice; having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and fully aware; he purifies the mind of sloth and torpor; having abandoned restlessness and remorse, he dwells unagitated, with a mind internally calmed; he purifies the mind of restlessness and remorse; having abandoned sceptical doubt, he dwells as one who has crossed over doubt, without uncertainty regarding wholesome mental states; he purifies the mind of sceptical doubt. He, having abandoned these five mental hindrances, impurities of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. He, delighted, draws in his trunk. With the subsiding of applied and sustained thought, etc. the second meditative absorption... the third meditative absorption... he enters and dwells in the fourth meditative absorption. He, delighted, draws in his trunk.
"With the complete transcendence of perceptions of material form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' one enters and dwells in the plane of infinite space. He, delighted, draws in his trunk. Having completely transcended the plane of infinite space, aware that 'consciousness is infinite,' he enters and dwells in the plane of infinite consciousness... having completely transcended the plane of infinite consciousness, aware that 'there is nothing,' enters and dwells in the plane of nothingness... With the complete transcendence of the plane of nothingness, one enters and dwells in the plane of neither-perception-nor-non-perception... having completely transcended the plane of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his mental corruptions are completely eliminated. He, delighted, draws in his trunk." The ninth.
10.
The Discourse on Tapussa
41. On one occasion the Blessed One was dwelling among the Mallas, where there was a market town of the Mallas named Uruvelakappa. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Uruvelakappa for almsfood. Having walked for almsfood in Uruvelakappa, after the meal, having returned from his alms round, he addressed the Venerable Ānanda - "Stay right here for now, Ānanda, while I plunge into the Great Wood for the day's abiding." "Yes, venerable sir," the Venerable Ānanda assented to the Blessed One. Then the Blessed One, having plunged into the Great Wood, sat down for the day's abiding at the foot of a certain tree.
Then the householder Tapussa approached the Venerable Ānanda; having approached, he paid respect to the Venerable Ānanda and sat down to one side. Seated to one side, the householder Tapussa said this to the Venerable Ānanda -
"We, Venerable Ānanda, are laymen enjoying sensual pleasures, delighting in sensual pleasures, rejoicing in sensual pleasures, gladdened by sensual pleasures. For us, venerable sir, for us laymen enjoying sensual pleasures, delighting in sensual pleasures, rejoicing in sensual pleasures, gladdened by sensual pleasures, renunciation appears like a precipice, that is to say, renunciation. I have heard this, venerable sir, 'In this Teaching and discipline, the minds of young monks spring forward towards renunciation, become clear, become settled, become liberated, seeing this as peaceful.' This, venerable sir, in this Teaching and discipline, is different from many people for the monks, that is to say, renunciation."
"There is indeed, householder, a subject for discussion to see the Blessed One. Come, householder, let us approach the Blessed One; having approached, we will report this matter to the Blessed One. As the Blessed One answers us, so we will remember it."
"Yes, venerable sir," the householder Tapussa assented to the Venerable Ānanda. Then the Venerable Ānanda together with the householder Tapussa approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One -
"This householder Tapussa, venerable sir, says thus - 'We, Venerable Ānanda, are laymen enjoying sensual pleasures, delighting in sensual pleasures, rejoicing in sensual pleasures, gladdened by sensual pleasures. For us, venerable sir, for us laymen enjoying sensual pleasures, delighting in sensual pleasures, rejoicing in sensual pleasures, gladdened by sensual pleasures, renunciation appears like a precipice, that is to say, renunciation.' I have heard this, venerable sir, 'In this Teaching and discipline, the minds of young monks spring forward towards renunciation, become clear, become settled, become liberated, seeing this as peaceful. This, venerable sir, in this Teaching and discipline, is different from many people for the monks, that is to say, renunciation.'"
"So it is, Ānanda, so it is, Ānanda! To me too, Ānanda, before the enlightenment, while still unenlightened, being just a Bodhisatta, this occurred - 'Renunciation is good, solitude is good.' Yet my mind did not spring forward towards renunciation, did not become clear, did not become settled, did not become liberated, seeing this as peaceful. This occurred to me, Ānanda - 'What is the cause, what is the condition, by which my mind does not spring forward towards renunciation, does not become clear, does not become settled, does not become liberated, seeing this as peaceful?' This occurred to me, Ānanda - 'The danger in sensual pleasures has not been seen by me, and that has not been frequently developed by me; the benefit in renunciation has not been attained, and that has not been cultivated by me. Therefore my mind does not spring forward towards renunciation, does not become clear, does not become settled, does not become liberated, seeing this as peaceful.' This occurred to me, Ānanda - 'If I, having seen the danger in sensual pleasures, were to frequently develop that, and having attained the benefit in renunciation, were to cultivate that, there is indeed the possibility that my mind would spring forward towards renunciation, would become clear, would become settled, would become liberated, seeing this as peaceful.' So I, Ānanda, at a later time, having seen the danger in sensual pleasures, frequently developed that; having attained the benefit in renunciation, I cultivated that. My mind, Ānanda, springs forward towards renunciation, becomes clear, becomes settled, becomes liberated, seeing this as peaceful. So I, Ānanda, quite secluded from sensual pleasures, secluded from unwholesome mental states, enter and dwell in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. While I was dwelling with this abiding, Ānanda, perceptions and attention accompanied by sensuality occurred to me. That was an affliction for me. Just as, Ānanda, suffering would arise for one who is happy, only for affliction; just so those perceptions and attention accompanied by sensuality occurred to me. That was an affliction for me.
"This occurred to me, Ānanda - 'What if I, with the subsiding of applied and sustained thought... etc. were to enter and dwell in the second meditative absorption.' For me, Ānanda, seeing 'this is peaceful,' my mind does not spring forward towards the state without applied thought, does not become clear, does not become settled, does not become liberated. This occurred to me, Ānanda - 'What is the cause, what is the condition, by which my mind does not spring forward towards the state without applied thought, does not become clear, does not become settled, does not become liberated, seeing "this is peaceful"?' This occurred to me, Ānanda - 'The danger in applied thoughts has not been seen by me, and that has not been frequently developed by me; and the benefit in the state without applied thought has not been attained, and that has not been cultivated by me. Therefore my mind does not spring forward towards the state without applied thought, does not become clear, does not become settled, does not become liberated, seeing "this is peaceful."' This occurred to me, Ānanda - 'If I, having seen the danger in applied thoughts, were to frequently develop that, and having attained the benefit in the state without applied thought, were to cultivate that, there is indeed this possibility that my mind would spring forward towards the state without applied thought, would become clear, would become settled, would become liberated, seeing "this is peaceful."' So I, Ānanda, at a later time, having seen the danger in applied thoughts, frequently developed that, and having attained the benefit in the state without applied thought, cultivated that. For me, Ānanda, seeing 'this is peaceful,' my mind springs forward towards the state without applied thought, becomes clear, becomes settled, becomes liberated. So I, Ānanda, with the subsiding of applied and sustained thought... etc. enter and dwell in the second meditative absorption. While I was dwelling with this abiding, Ānanda, perceptions and attention accompanied by applied thought occurred to me. That was an affliction for me. Just as, Ānanda, suffering would arise for one who is happy, only for affliction; just so perceptions and attention accompanied by applied thought occurred to me. That was an affliction for me.
"This occurred to me, Ānanda - 'What if I, with the fading away of rapture, were to dwell equanimous, mindful and fully aware, and experience happiness with the body - that which the noble ones declare: "One who is equanimous and mindful, one who dwells in happiness" - were to enter and dwell in the third meditative absorption.' For me, Ānanda, seeing 'this is peaceful,' my mind does not spring forward towards the state without rapture, does not become clear, does not become settled, does not become liberated. This occurred to me, Ānanda - 'What is the cause, what is the condition, by which my mind does not spring forward towards the state without rapture, does not become clear, does not become settled, does not become liberated, seeing "this is peaceful"?' This occurred to me, Ānanda - 'The danger in rapture has not been seen by me, and that has not been frequently developed by me; and the benefit in the state without rapture has not been attained, and that has not been cultivated by me. Therefore my mind does not spring forward towards the state without rapture, does not become clear, does not become settled, does not become liberated, seeing "this is peaceful."' This occurred to me, Ānanda - 'If I, having seen the danger in rapture, were to frequently develop that, and having attained the benefit in the state without rapture, were to cultivate that, there is indeed this possibility that my mind would spring forward towards the state without rapture, would become clear, would become settled, would become liberated, seeing "this is peaceful."' So I, Ānanda, at a later time, having seen the danger in rapture, frequently developed that, and having attained the benefit in the state without rapture, cultivated that. For me, Ānanda, seeing 'this is peaceful,' my mind springs forward towards the state without rapture, becomes clear, becomes settled, becomes liberated. So I, Ānanda, with the fading away of rapture... etc. enter and dwell in the third meditative absorption. While I was dwelling with this abiding, Ānanda, perceptions and attention accompanied by rapture occurred to me. That was an affliction for me. Just as, Ānanda, suffering would arise for one who is happy, only for affliction; just so perceptions and attention accompanied by rapture occurred to me. That was an affliction for me.
"This occurred to me, Ānanda - 'What if I, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, were to enter and dwell in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity.' For me, Ānanda, seeing this as peaceful, my mind did not spring forward towards neither-unpleasant-nor-pleasant, did not become clear, did not become settled, did not become liberated. This occurred to me, Ānanda - 'What is the cause, what is the condition, by which my mind does not spring forward towards neither-unpleasant-nor-pleasant, does not become clear, does not become settled, does not become liberated, seeing this as peaceful?' This occurred to me, Ānanda - 'The danger in the pleasure of equanimity has not been seen by me, and that has not been made much of by me; and the benefit in neither-unpleasant-nor-pleasant has not been attained, and that has not been cultivated by me. Therefore my mind does not spring forward towards neither-unpleasant-nor-pleasant, does not become clear, does not become settled, does not become liberated, seeing this as peaceful.' This occurred to me, Ānanda - 'If I, having seen the danger in the pleasure of equanimity, were to make much of that, and having attained the benefit in neither-unpleasant-nor-pleasant, were to cultivate that, there is indeed the possibility that my mind would spring forward towards neither-unpleasant-nor-pleasant, would become clear, would become settled, would become liberated, seeing this as peaceful.' So I, Ānanda, at a later time, having seen the danger in the pleasure of equanimity, made much of that; having attained the benefit in neither-unpleasant-nor-pleasant, I cultivated that. For me, Ānanda, seeing this as peaceful, my mind springs forward towards neither-unpleasant-nor-pleasant, becomes clear, becomes settled, becomes liberated. So I, Ānanda, with the abandoning of pleasure, etc. enter and dwell in the fourth meditative absorption. For me, Ānanda, dwelling with this abiding, perceptions and attention accompanied by equanimity occurred to me. That was an affliction for me. Just as, Ānanda, suffering would arise for one who is happy, only for affliction; just so those perceptions and attention accompanied by equanimity occurred to me. That was an affliction for me.
"This occurred to me, Ānanda - 'What if I, with the complete transcendence of perceptions of material form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that "space is infinite," were to enter and dwell in the plane of infinite space.' For me, Ānanda, seeing this as peaceful, my mind did not spring forward towards the plane of infinite space, did not become clear, did not become settled, did not become liberated. This occurred to me, Ānanda - 'What is the cause, what is the condition, by which my mind does not spring forward towards the plane of infinite space, does not become clear, does not become settled, does not become liberated, seeing this as peaceful?' This occurred to me, Ānanda - 'The danger in material forms has not been seen by me, and that has not been made much of; and the benefit in the plane of infinite space has not been attained, and that has not been cultivated by me. Therefore my mind does not spring forward towards the plane of infinite space, does not become clear, does not become settled, does not become liberated, seeing this as peaceful.' This occurred to me, Ānanda - 'If I, having seen the danger in material forms, were to make much of that, and having attained the benefit in the plane of infinite space, were to cultivate that, there is indeed the possibility that my mind would spring forward towards the plane of infinite space, would become clear, would become settled, would become liberated, seeing this as peaceful.' So I, Ānanda, at a later time, having seen the danger in material forms, made much of that; having attained the benefit in the plane of infinite space, I cultivated that. For me, Ānanda, seeing this as peaceful, my mind springs forward towards the plane of infinite space, becomes clear, becomes settled, becomes liberated. So I, Ānanda, with the complete transcendence of perceptions of material form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' enter and dwell in the plane of infinite space. For me, Ānanda, dwelling with this abiding, perceptions and attention accompanied by material form occurred to me. That was an affliction for me. Just as, Ānanda, suffering would arise for one who is happy, only for affliction; just so those perceptions and attention accompanied by material form occurred to me. That was an affliction for me.
"This occurred to me, Ānanda - 'What if I, having completely transcended the plane of infinite space, aware that "consciousness is infinite," were to enter and dwell in the plane of infinite consciousness.' For me, Ānanda, seeing this as peaceful, my mind does not spring forward towards the plane of infinite consciousness, does not become clear, does not become settled, does not become liberated. This occurred to me, Ānanda - 'What is the cause, what is the condition, by which my mind does not spring forward towards the plane of infinite consciousness, does not become clear, does not become settled, does not become liberated, seeing this as peaceful?' This occurred to me, Ānanda - 'The danger in the plane of infinite space has not been seen by me, and that has not been frequently developed by me, and the benefit in the plane of infinite consciousness has not been attained, and that has not been practised by me. Therefore my mind does not spring forward towards the plane of infinite consciousness, does not become clear, does not become settled, does not become liberated, seeing this as peaceful.' This occurred to me, Ānanda - 'If I, having seen the danger in the plane of infinite space, were to frequently develop that, and having attained the benefit in the plane of infinite consciousness, were to practise that, there is indeed this possibility that my mind would spring forward towards the plane of infinite consciousness, would become clear, would become settled, would become liberated, seeing this as peaceful.' Then I, Ānanda, at a later time, having seen the danger in the plane of infinite space, frequently developed that, and having attained the benefit in the plane of infinite consciousness, practised that. For me, Ānanda, seeing this as peaceful, my mind springs forward towards the plane of infinite consciousness, becomes clear, becomes settled, becomes liberated. Then I, Ānanda, having completely transcended the plane of infinite space, aware that 'consciousness is infinite,' enter and dwell in the plane of infinite consciousness. For me, Ānanda, dwelling with this abiding, perceptions and attention accompanied by the plane of infinite space occurred to me. That was an affliction for me. Just as, Ānanda, suffering would arise for one who is happy, only for affliction; just so those perceptions and attention accompanied by the plane of infinite space occurred to me. That was an affliction for me.
"This occurred to me, Ānanda - 'What if I, having completely transcended the plane of infinite consciousness, aware that "there is nothing," were to enter and dwell in the plane of nothingness.' For me, Ānanda, seeing this as peaceful, my mind does not spring forward towards the plane of nothingness, does not become clear, does not become settled, does not become liberated. This occurred to me, Ānanda - 'What is the cause, what is the condition, by which my mind does not spring forward towards the plane of nothingness, does not become clear, does not become settled, does not become liberated, seeing this as peaceful?' This occurred to me, Ānanda - 'The danger in the plane of infinite consciousness has not been seen by me, and that has not been frequently developed by me, and the benefit in the plane of nothingness has not been attained, and that has not been practised by me. Therefore my mind does not spring forward towards the plane of nothingness, does not become clear, does not become settled, does not become liberated, seeing this as peaceful.' This occurred to me, Ānanda - 'If I, having seen the danger in the plane of infinite consciousness, were to frequently develop that, and having attained the benefit in the plane of nothingness, were to practise that, there is indeed this possibility that my mind would spring forward towards the plane of nothingness, would become clear, would become settled, would become liberated, seeing this as peaceful.' Then I, Ānanda, at a later time, having seen the danger in the plane of infinite consciousness, frequently developed that, and having attained the benefit in the plane of nothingness, practised that. For me, Ānanda, seeing this as peaceful, my mind springs forward towards the plane of nothingness, becomes clear, becomes settled, becomes liberated. Then I, Ānanda, having completely transcended the plane of infinite consciousness, aware that 'there is nothing,' enter and dwell in the plane of nothingness. For me, Ānanda, dwelling with this abiding, perceptions and attention accompanied by the plane of infinite consciousness occurred to me. That was an affliction for me. Just as, Ānanda, suffering would arise for one who is happy, only for affliction; just so those perceptions and attention accompanied by the plane of infinite consciousness occurred to me. That was an affliction for me.
"This occurred to me, Ānanda - 'What if I, having completely transcended the plane of nothingness, were to enter and dwell in the plane of neither-perception-nor-non-perception.' For me, Ānanda, seeing this as peaceful, my mind does not spring forward towards the plane of neither-perception-nor-non-perception, does not become clear, does not become settled, does not become liberated. This occurred to me, Ānanda - 'What is the cause, what is the condition, by which my mind does not spring forward towards the plane of neither-perception-nor-non-perception, does not become clear, does not become settled, does not become liberated, seeing this as peaceful?' This occurred to me, Ānanda - 'The danger in the plane of nothingness has not been seen by me, and that has not been frequently developed by me, and the benefit in the plane of neither-perception-nor-non-perception has not been attained, and that has not been practised by me. Therefore my mind does not spring forward towards the plane of neither-perception-nor-non-perception, does not become clear, does not become settled, does not become liberated, seeing this as peaceful.' This occurred to me, Ānanda - 'If I, having seen the danger in the plane of nothingness, were to frequently develop that, and having attained the benefit in the plane of neither-perception-nor-non-perception, were to practise that, there is indeed this possibility that my mind would spring forward towards the plane of neither-perception-nor-non-perception, would become clear, would become settled, would become liberated, seeing this as peaceful.' So I, Ānanda, at a later time, having seen the danger in the plane of nothingness, frequently developed that, and having attained the benefit in the plane of neither-perception-nor-non-perception, practised that. For me, Ānanda, seeing this as peaceful, my mind springs forward towards the plane of neither-perception-nor-non-perception, becomes clear, becomes settled, becomes liberated. So I, Ānanda, having completely transcended the plane of nothingness, enter and dwell in the plane of neither-perception-nor-non-perception. For me, Ānanda, dwelling with this abiding, perceptions and attention accompanied by the plane of nothingness occur. That was an affliction for me. Just as, Ānanda, suffering would arise for one who is happy, only for affliction; just so perceptions and attention accompanied by the plane of nothingness occur to me. That was an affliction for me.
"This occurred to me, Ānanda - 'What if I, having completely transcended the plane of neither-perception-nor-non-perception, were to enter and dwell in the cessation of perception and feeling.' For me, Ānanda, seeing this as peaceful, my mind does not spring forward towards the cessation of perception and feeling, does not become clear, does not become settled, does not become liberated. This occurred to me, Ānanda - 'What is the cause, what is the condition, by which my mind does not spring forward towards the cessation of perception and feeling, does not become clear, does not become settled, does not become liberated, seeing this as peaceful?' This occurred to me, Ānanda - 'The danger in the plane of neither-perception-nor-non-perception has not been seen by me, and that has not been frequently developed by me, and the benefit in the cessation of perception and feeling has not been attained, and that has not been practised by me. Therefore my mind does not spring forward towards the cessation of perception and feeling, does not become clear, does not become settled, does not become liberated, seeing this as peaceful.' This occurred to me, Ānanda - 'If I, having seen the danger in the plane of neither-perception-nor-non-perception, were to frequently develop that, and having attained the benefit in the cessation of perception and feeling, were to practise that, there is indeed this possibility that my mind would spring forward towards the cessation of perception and feeling, would become clear, would become settled, would become liberated, seeing this as peaceful.' So I, Ānanda, at a later time, having seen the danger in the plane of neither-perception-nor-non-perception, frequently developed that, and having attained the benefit in the cessation of perception and feeling, practised that. For me, Ānanda, seeing this as peaceful, my mind springs forward towards the cessation of perception and feeling, becomes clear, becomes settled, becomes liberated. So I, Ānanda, having completely transcended the plane of neither-perception-nor-non-perception, enter and dwell in the cessation of perception and feeling, and having seen with wisdom, the mental corruptions went to utter elimination.
"As long as I, Ānanda, did not thus enter into and emerge from these nine progressive abiding attainments in forward and reverse order, I did not acknowledge, Ānanda, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, that I had fully awakened to the unsurpassed perfect enlightenment. But when I, Ānanda, did thus enter into and emerge from these nine progressive abiding attainments in forward and reverse order, then I acknowledged, Ānanda, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, that I had fully awakened to the unsurpassed perfect enlightenment. And knowledge and vision arose in me - 'Unshakable is my liberation of mind, this is the last birth, there is now no more rebirth.'" The tenth.
The Great Chapter is the fourth.
Its summary:
Ānanda, Brahmins, God, with Elephant and with Tapussa.