Aṅguttara Nikāya
004. Mahāvaggo –– The longer section
1. Anupubbavihārasuttaṃ –– Abidings in ascending order
004.01. Bhikkhus, these nine are the abidings in ascending order. What nine?
The first higher state of the mind, the second higher state of the mind, the third higher state of the mind, the fourth higher state of the mind, the sphere of space, the sphere of consciousness, the sphere of no-thingness, the sphere of neither perception nor non-perception and the cessation of perceptions and feelings. Bhikkhus, these nine are the abidings in ascending order.
2. Anupubbavihārasamāpattisuttaṃ –– The successive abidings in ascending order
004.02. “Bhikkhus, I will tell these nine successive abidings in ascending order, listen and attend carefully. What are the successive abidings in ascending order?
When sensuality ceases and when the bhikkhu abides in the cessation of sensuality, I say. ‘Indeed that venerable one is without craving, cooled, crossed over and gone to the other shore by that factor.’ ‘If someone was to say, how does sensuality cease and who abides in the cessation of sensuality. I do not know or see this.’ This is the reply to him.-’ Here, when the venerable bhikkhu, secluding the mind from sensual desires and demeritorious thoughts, abides in the first higher state of the mind, with thoughts and discursive thoughts. Then sensuality ceases and he abides in the cessation of sensuality’. Bhikkhus, indeed someone who is not crafty, not deceitful, should readily accept it, delight in it and should associate it with clasped hands.
When thoughts and discursive thoughts cease and when the bhikkhu abides in the cessation of thoughts and discursive thoughts, I say. ‘Indeed that venerable one is without craving, cooled, crossed over and gone to the other shore by that factor.’ ‘If someone was to say, how do thoughts and discursive thoughts cease and who abides in the cessation of thoughts and discursive thoughts. I do not know or see this.’ This is the reply to him.-’ Here, when the venerable bhikkhu, overcoming thoughts and discursive thoughts … re … abides in the second higher state of the mind, then thoughts and discursive thoughts cease and he abides in the cessation of thoughts and discursive thoughts.’. Bhikkhus, indeed someone who is not crafty, not deceitful, should readily accept it, delight in it and should associate it with clasped hands.
When joy ceases and when the bhikkhu abides in the cessation of joy, I say. ‘Indeed that venerable one is without craving, cooled, crossed over and gone to the other shore by that factor.’ ‘If someone was to say, how does joy cease and who abides in the cessation of joy. I do not know or see this.’ This is the reply to him.-’ Here, when the venerable bhikkhu, with equanimity to joy and disenchantment … re … abides in the third higher state of the mind, then joy ceases and he abides in the cessation of joy.’. Bhikkhus, indeed someone who is not crafty, not deceitful, should readily accept it, delight in it and should associate it with clasped hands.
When the pleasantness of equanimity ceases and when the bhikkhu abides in the cessation of the pleasantness of equanimity, I say. ‘Indeed that venerable one is without craving, cooled, crossed over and gone to the other shore by that factor.’ ‘If someone was to say, how does the pleasantness of equanimity cease and who abides in the cessation of the pleasantness of equanimity. I do not know or see this.’ This is the reply to him.-’ Here, when the venerable bhikkhu, dispelling pleasantness and unpleasantness abides in the fourth higher state of the mind, then the pleasantness of equanimity ceases and he abides in the cessation of the pleasantness of equanimity’. Bhikkhus, indeed someone who is not crafty, not deceitful, should readily accept it, delight in it and should associate it with clasped hands.
When perceptions of matter cease and when the bhikkhu abides in the cessation of perceptions of matter, I say. ‘Indeed that venerable one is without craving, cooled, crossed over and gone to the other shore by that factor.’ ‘If someone was to say, how do the perceptions of matter cease and who abides in the cessation of perceptions of matter. I do not know or see this.’ This is the reply to him.-’ Here, when the venerable bhikkhu, overcoming all perceptions of matter, all perceptions of aversion, and not attending to various perceptions, with space is boundless abides in the sphere of space, then perceptions of matter cease and he abides in the cessation of perceptions of matter.’ Bhikkhus, indeed someone who is not crafty, not deceitful, should readily accept it, delight in it and should associate it with clasped hands.
When perceptions of the sphere of space cease and when the bhikkhu abides in the cessation of the perceptions of space, I say. ‘Indeed that venerable one is without craving, cooled, crossed over and gone to the other shore by that factor.’ ‘If someone was to say, how do the perceptions of space cease and who abides in the cessation of the perceptions of space. I do not know or see this.’ This is the reply to him.-’ Here, when the venerable bhikkhu, having overcome all the perceptions of space, with consciousness is boundless, abides in the sphere of consciousness, then the perceptions of space cease and he abides in the cessation of the perceptions of space’. Bhikkhus, indeed someone who is not crafty, not deceitful, should readily accept it, delight in it and should associate it with clasped hands.
When perceptions of the sphere of conscioussness cease and when the bhikkhu abides in the cessation of perceptions of the sphere of consciousness, I say. ‘Indeed that venerable one is without craving, cooled, crossed over and gone to the other shore by that factor.’ ‘If someone was to say, how do the perceptions of the sphere of consciousness cease and who abides in the cessation of perceptions of the sphere of consciousness. I do not know or see this.’ This is the reply to him.-’ Here, when the venerable bhikkhu, overcoming all perceptions of conscioussness, with there is no-thing abides in the sphere of no-thingness, then perceptions of the sphere of consciousness cease and he abides in the cessation of the perceptions of the sphere of consciousness’. Bhikkhus, indeed someone who is not crafty, not deceitful, should readily accept it, delight in it and should associate it with clasped hands.
When perceptions of the sphere of no-thingness cease and when the bhikkhu abides in the cessation of perceptions of the sphere of no-thingness, I say. ‘Indeed that venerable one is without craving, cooled, crossed over and gone to the other shore by that factor.’ ‘If someone was to say, how do perceptions of the sphere of no-thingness cease and who abides in the cessation of the perceptions of no-thingness. I do not know or see this.’ This is the reply to him.-’ Here, when the venerable bhikkhu, overcoming all perceptions of no-thingness abides in neither perceptions nor non-perceptions, then perceptions of no-thingness cease and he abides in the cessation of the perceptions of no-thingness’. Bhikkhus, indeed someone who is not crafty, not deceitful, should readily accept it, delight in it and should associate it with clasped hands.
When neither perceptions nor non-perceptions cease and when the bhikkhu abides in the cessation of neither perceptions nor non-perceptions, I say. ‘Indeed that venerable one is without craving, cooled, crossed over and gone to the other shore by that factor.’ ‘If someone was to say, how do neither perceptions nor non-perceptions cease and who abides in the cessation of neither perceptions nor non-perceptions.. I do not know or see this.’ This is the reply to him.-’Here, when the venerable bhikkhu, overcoming all the sphere of neither perceptions nor non-perceptions, abides in the cessation of perceptions and feelings, then neither perceptions and non-perceptions cease and he abides in the cessation of neither perceptions and non-perceptions.’. Bhikkhus, indeed someone who is not crafty, not deceitful, should readily accept it, delight in it and should associate it with clasped hands. Bhikkhus, these are the nine successive abidings in ascending order.
3. Nibbānasukhasuttaṃ –– Extinction
004.03. At one time venerable Sāriputta was abiding in the squirrels’ sanctuary in the bamboo grove in Rajagaha. Venerable Sāriputta addressed the bhikkhus from there:
“Friends, extinction is pleasant! It is indeed pleasant! When this was said venerable Udayi said to venerable Sāriputta: “Friend, what is pleasant in it, when there is nothing felt?”
“Friend, that is the pleasantness, when nothing is felt. Friend, there are these five strands of sensual pleasures. What five? Agreeable and pleasant forms, arousing fondness and sensual desires cognizable by eye consciousness Agreeable and pleasant sounds, … re … smells, … re.. tastes, … re … and touches, arousing fondness and sensual desires cognizable by body consciousness. Friend, these are the five strands of sense pleasures. Whatever pleasure and pleasantness arises on account of these five strands of sense pleasures is called sensual pleasantness.
Here, friend, the bhikkhu secluded from sensual thoughts, … re … abides in the first higher state of the mind. To the bhikkhu abiding in the first higher state of mind, sensual perceptions attended with thoughts behaving, becomes an oppression. Friend, to pleasantness, the arising of unpleasantness, is for oppression. In like manner sensual perceptions attended with thoughts behaving, becomes an oppression. Friend, The Blessed One has said, whatever oppression is unpleasant. By this method too it should be known how extinction is pleasant.
Again, friend, the bhikkhu appeasing thoughts and discursive thoughts, … re … abides in the second higher state of the mind. To the bhikkhu abiding in the second higher state of the mind, perceptions attended with discursive thoughts behaving, becomes an oppression. Friend, to pleasantness, the arising of unpleasantness, is for oppression. In like manner perceptions attended with discursive thoughts behaving, becomes an oppression. Friend, The Blessed One has said, whatever oppression is unpleasant. By this method too it should be known how extinction is pleasant.
Again, friend, the bhikkhu with equanimity to joy and disenchantment, … re … abides in the third higher state of the mind. To the bhikkhu abiding in the third higher state of mind, perceptions attended with joy behaving, becomes an oppression. Friend, to pleasantness, the arising of unpleasantness, is for oppression. In like manner perceptions attended with joy behaving, becomes an oppression. Friend, The Blessed One has said, whatever oppression is unpleasant. By this method too it should be known how extinction is pleasant.
Again, friend, the bhikkhu dispelling pleasantness and unpleasantness, … re … abides in the fourth higher state of the mind. To the bhikkhu abiding in the fourth higher state of the mind, perceptions attended with equanimity behaving, becomes an oppression. Friend, to pleasantness, the arising of unpleasantness, is for oppression. In like manner perceptions attended with equanimity behaving, becomes an oppression. Friend, The Blessed One has said, whatever oppression is unpleasant. By this method it should be known how extinction is pleasant.
Again, friend, the bhikkhu overcoming all perceptions of matter and aversion, not attending various perceptions, … re … with space is boundless abides in the sphere of space. To the bhikkhu abiding in the sphere of space perceptions attended with matter behaving, becomes an oppression. Friend, to pleasantness, the arising of unpleasantness, is for oppression. In like manner perceptions attended with matter behaving, becomes an oppression. Friend, The Blessed One has said, whatever oppression is unpleasant. By this method too it should be known how extinction is pleasant.
Again, friend, the bhikkhu overcoming all the sphere of space and with consciousness is boundless, abides in the sphere of consciousness. To the bhikkhu abiding in the sphere of consciousness perceptions attended with space behaving, becomes an oppression. Friend, to pleasantness, the arising of unpleasantness, is for oppression. In like manner perceptions attended with space behaving, becomes an oppression. Friend, The Blessed One has said, whatever oppression is unpleasant. By this method too it should be known how extinction is pleasant.
Again, friend, the bhikkhu overcoming all the sphere of consciousness, with there is nothing abides in the sphere of no-thingness. To the bhikkhu abiding in the sphere of no-thingness, perceptions attended with space behaving, becomes an oppression. Friend, to pleasantness, the arising of unpleasantness, is for oppression. In like manner perceptions attended with space behaving, becomes an oppression. Friend, The Blessed One has said, whatever oppression is unpleasant. By this method too it should be known how extinction is pleasant.
Again, friend, the bhikkhu overcoming all the sphere of no-thingness abides in the sphere of neither perception nor non-perception. To the bhikkhu abiding in the sphere of neither perception nor non-perception, perceptions attended with neither perception nor non-perception behaving, becomes an oppression. Friend, to pleasantness, the arising of unpleasantness, is for oppression. In like manner perceptions attended with neither perception nor non-perception behaving, becomes an oppression. Friend, The Blessed One has said, whatever oppression is unpleasant. By this method too it should be known how extinction is pleasant.
Again, friend, the bhikkhu overcoming all the sphere of neither perception nor non-perception abides in the cessation of perceptions and feelings To the bhikkhu abiding in the cessation of perceptions and feelings, with wise reflection desires get destroyed. By this method too it should be known how extinction is pleasant.
4. Gāvī –– upamāsuttaṃ – Comparable to a cow
004.04. “Bhikkhus, to a foolish cow on a rock who does not know the right field to pasture, not clever to wander on uneven rocks, it occurs: ‘What if I go where I have not gone earlier, eat grass I have not eaten earlier, drink water I have not drunk earlier. Without establishing her forefeet well, she raises her hind feet. She does not go, where she has not gone earlier, does not eat grass not eaten earlier and does not drink water not drunk earlier. Standing in the place, where she earlier was, it would occur to her, what if I go where I have not gone earlier, eat grass I have not eaten earlier, drink water I have not drunk earlier. From that place too, she does not return harmlessly. What is the reason? . Bhikkhus, the foolish cow on the rock does not know the right field to pasture, is not clever to wander on uneven rocks.
Bhikkhus, in the same manner a certain foolish bhikkhu who does not know the right field to pasture and not clever to wander on the uneven rock secluding the mind from sensual and demeritorious thoughts, with thoughts and discursive thoughts and with joy and pleasantness born of seclusion abides in the first higher state of mind. He does not practice that sign, develop it and make much of it to penetrate and see it.
It occurs to him: ‘What if I overcome thoughts and discursive thoughts, internally appease the mind and with the mind in one point and with thoughts and discursive thoughts abide in the second higher state of the mind. It is not possible for him to overcome thoughts and discursive thoughts, internally appease the mind and bring it to one point and with thoughts and discursive thoughts abide in the second higher state of the mind. It occurs to him: What if I secluding the mind from sensual and demeritorious thoughts, with thoughts and discursive thoughts and with joy and pleasantness born of seclusion abide in the first higher state of mind. It is not possible for him to seclude the mind from sensual and demeritorious thoughts … re … to abide in the first higher state of the mind. Bhikkhus, to this is said, is deficient, has fallen from both, like the foolish cow on the rock, not knowing the right field to pasture and wander on the uneven rock.
Bhikkhus, to a wise cow on a rock who knows the right field to pasture, is clever to wander on uneven rocks, it occurs: ‘What if I go where I have not gone earlier, eat grass I have not eaten earlier, drink water I have not drunk earlier. Establishing her forefeet well, she raises her hind feet, goes where she has not gone earlier, eats grass not eaten earlier, drinks water not drunk earlier. Standing in the place, where she earlier was, it would occur to her, what if I go where I have not gone earlier, eat grass I have not eaten earlier, drink water I have not drunk earlier and return safely. What is the reason? . Bhikkhus, the wise cow on the rock, knows the right field to pasture, is clever to wander on uneven rocks.
Bhikkhus, in the same manner a certain wise bhikkhu who knows the right field to pasture, is clever to wander on the uneven rock, secluding the mind from sensual and demeritorious thoughts, with thoughts and discursive thoughts and with joy and pleasantness born of seclusion abides in the first higher state of mind. He practices that sign, develops it and makes much of it to penetrate and see it.
It occurs to him: ‘What if I overcome thoughts and discursive thoughts, internally appease the mind and with the mind in one point, without thoughts and discursive thoughts and with joy and pleasantness born of concentration, abide in the second higher state of the mind. Without disturbing the second higher state of the mind, overcoming thoughts and discursive thoughts he abides in the second higher state of the mind. He practices that sign, develops and makes much of it and penetratingly sees it .
It occurs to him: ‘What if I abide mindful and aware with equanimity to joy and disenchantment and experience pleasantness with the body too. I should abide in that, which the noble ones say, mindful of equanimity abiding in pleasantness, he abides in the third higher state of the mind. Without disturbing the third higher state of the mind, with equanimity to joy and disenchantment, … re … he abides in the third higher state of the mind. He practices that sign, develops and makes much of it and penetratingly sees it .
It occurs to him: ‘What if I dispelling pleasantness and unpleasantness and earlier having overcome pleasure and displeasure abide purifying mindfulness with equanimity and abide in the fourth higher state of the mind. Without disturbing the fourth higher state of the mind, dispelling pleasantness and unpleasantness, … re … he abides in the fourth higher state of the mind. He practices that sign, develops and makes much of it and penetratingly sees it.
It occurs to him: ‘What if I overcoming all perceptions of matter and perceptions of anger, not attending to various perceptions with space is boundless, abide in the sphere of space. Without disturbing the sphere of space, overcoming all perceptions of matter … re … he abides in the sphere of space He practices that sign, develops and makes much of it and penetratingly sees it .
It occurs to him: ‘What if I overcome all perceptions of space and with consciousness is boundless abide in the sphere of consciousness. Without disturbing the sphere of consciousness, overcoming all the sphere of space, … re … he abides in the sphere of consciousness. He practices that sign, develops and makes much of it and penetratingly sees it.
It occurs to him: ‘What if I overcoming all the sphere of cconsciousness with there is nothing abide in the sphere of no-thingness. Without disturbing the sphere of no-thingness he overcomes all the sphere of consciousness He practices that sign, develops and makes much of it and penetratingly sees it .
It occurs to him: ‘What if I overcome all the sphere of no-thingness and abide in neither perception not non-perception. Without disturbing the sphere of neither perception nor non-perception he overcomes all the sphere of no-thingness and abides in the sphere of neither perception nor non-perception He practices that sign, develops and makes much of it and penetratingly sees it .
It occurs to him: ‘What if I overcome all the sphere of neither pereption nor non-perceptions and abide in the cessation of perceptions and feelings Without disturbing the cessation of perceptions and feelings he abides overcoming all the sphere of neither perceptions nor non perceptions and abides in the cessation of perceptions and feelings.
Bhikkhus, when the bhikkhu abides in that attainment and rises from it his mind becomes gentle, workable, his concentration becomes immeasurable and well-developed The well-developed and concentrated mind, he directs for the realization of knowledge and mindfulness in that mental sphere, becomes the eye-witness for the respective knowledge.
If he desires- enjoys various psychic fetes such as one becoming many and many becoming one, … re … and power is wielded as far as the world of Brahma with the body. Mindfulness in that mental sphere becomes the eye-witness in the respective sphere.
If he desires, with the purified heavenly eye … re … and mindfulness in that mental sphere becomes the eye-witness in the respective sphere.
If he desires, cognizes the minds of other beings; knows the mind with greed, without greed, with anger, without anger, with delusion, without delusion, the contracted mind, the distracted mind, the developed mind, the undeveloped mind, the mind with compare and the mind without campare, the concentrated and the unconcentrated mind, the released and the not released mind and mindfulness in that mental sphere becomes the eye-witness in the respective sphere.
If he desires, recollects manifold previous births, such as one birth, two births, … re … with all details sees the manifold previous births and mindfulness in that mental sphere becomes the eye-witness in the respective sphere.
If he desires, with the purified heavenly eye which is beyond human … re … sees beings born according to their actions and mindfulness in that mental sphere becomes the eye-witness in the respective sphere.
If he desires, destroying desires the mind released and released through wisdom abides here and now having realized and mindfulness in that mental sphere becomes the eye-witness in the respective sphere.”
5. Jhānasuttaṃ –– Higher states of the mind
004.05. Bhikkhus, I say that, supported by, even the first higher state of the mind, there is the destruction of desires. Supported by, even the second higher state of the mind, there is the destruction of desires. Supported by, even the third higher state of the mind, there is the destruction of desires. Supported by, even the fourth higher state of the mind, there is the destruction of desires. Supported by, even the attainment the sphere of space, there is the destruction of desires. Supported by, even the attainment the sphere of consciousness, there is the destruction of desires. Supported by, even the attainment the sphere of no-thingness, there is the destruction of desires. Supported by, even the attainment, the sphere of neither perception nor non-perception there is the destruction of desires. Supported by, even the cessation of perceptions and feelings, there is the destruction of desires.
Bhikkhus, I said, there is the destruction of desires even supported by the first higher state of the mind. Why did I say so?
Here, bhikkhus, the bhikkhu secluding the mind from sensual desires, … re … abides in the first higher state of the mind. In that state of mind, whatever thing mattered, was felt, became perceptible, was determined, cognized, he reflects as impermanent, unpleasant, an ailment, an abscess, an arrow, a misfortune, a sickness, external, decaying, void, lacking a self. He turns the mind away from them, and directs the mind to the element of deathlessness-’This is peaceful and exalted, the appeasement of all determinations, giving up all endearments, destruction of craving, disenchantment, cessation and extinction. Established in it he destroys desires. If he does not destroy desires, with that same greed and interest for the Teaching he destroys the five lower bonds binding him to the sensual world and takes spontaneous birth to extinguish in that same birth, not transmigrating any further.
‘Bhikkhus, an archer or an archer’s apprentice making the form of a man out of grass or clay, aiming it would shoot and in the meantime would shoot from far and at the right moment and would break down a huge section. Bhikkhus, in the same manner the bhikkhu secluding the mind from sensual desires, … re … abides in the first higher state of the mind. In that state of mind, whatever thing mattered, was felt, became perceptible, was determined, cognized, he reflects as impermanent, unpleasant, an ailment, an abscess, an arrow, a misfortune, a sickness, external, decaying, void, lacking a self. He turns the mind away from them, and directs the mind to the element of deathlessness-’This is peaceful and exalted, the appeasement of all determinations, giving up all endearments, destruction of craving, disenchantment, cessation and extinction. Established in it he destroys desires. If he does not destroy desires, with that same greed and interest for the Teaching he destroys the five lower bonds binding him to the sensual world and takes spontaneous birth to extinguish in that same birth, not transmigrating any further.
Bhikkhus, I said, there is the destruction of desires even supported by the second higher state of the mind … re … the third higher state of the mind, … re … the fourth higher state of the mind Why did I say so?
Here, bhikkhus, the bhikkhu dispelling pleasantness and unpleasantness earlier having over come pleasure and displeasure, purifying mindfulness with equanimity … re … abides in the fourth higher state of the mind. In that state of mind, whatever thing mattered, was felt, became perceptible, was determined, cognized, he reflects as impermanent, unpleasant, an ailment, an abscess, an arrow, a misfortune, a sickness, external, decaying, void, lacking a self. He turns the mind away from them, and directs the mind to the element of deathlessness-’This is peaceful and exalted, the appeasement of all determinations, giving up all endearments, destruction of craving, disenchantment, cessation and extinction. Established in it he destroys desires. If he does not destroy desires, with that same greed and interest for the Teaching he destroys the five lower bonds binding him to the sensual world and takes spontaneous birth to extinguish in that same birth, not transmigrating any further.
Bhikkhus, an archer or an archer’s apprentice making the form of a man out of grass or clay, aiming it would shoot and in the meantime would shoot from far and at the right moment and would break down a huge section. Bhikkhus, in the same manner the bhikkhu dispelling pleasantness and unpleasantness, … re … abides in the fourth higher state of the mind. In that state of mind, whatever thing mattered, was felt, became perceptible, was determined, cognized, he reflects as impermanent, unpleasant, an ailment, an abscess, an arrow, a misfortune, a sickness, external, decaying, void, lacking a self. He turns the mind away from them, and directs the mind to the element of deathlessness-’This is peaceful and exalted, the appeasement of all determinations, giving up all endearments, destruction of craving, disenchantment, cessation and extinction. Established in it he destroys desires. If he does not destroy desires, with that same greed and interest for the Teaching he destroys the five lower bonds binding him to the sensual world and takes spontaneous birth to extinguish in that same birth, not transmigrating any further.
Bhikkhus, I said, there is the destruction of desires even supported by the attainment the sphere of space. Why did I say so?
Here, bhikkhus, the bhikkhu overcoming all perceptions of matter and anger and not attending to various perceptions, with space is boundless abides in the sphere of space. In that state of mind, whatever thing mattered, was felt, became perceptible, was determined, cognized, he reflects as impermanent, unpleasant, an ailment, an abscess, an arrow, a misfortune, a sickness, external, decaying, void, lacking a self. He turns the mind away from them, and directs the mind to the element of deathlessness-’This is peaceful and exalted, the appeasement of all determinations, giving up all endearments, destruction of craving, disenchantment, cessation and extinction. Established in it he destroys desires. If he does not destroy desires, with that same greed and interest for the Teaching he destroys the five lower bonds binding him to the sensual world and takes spontaneous birth to extinguish in that same birth, not transmigrating any further.
‘Bhikkhus, an archer or an archer’s apprentice making the form of a man out of grass or clay, aiming it would shoot and in the meantime would shoot from far and at the right moment and would break down a huge section. Bhikkhus, in the same manner the bhikkhu overcoming all perceptions of matter and anger not attending to various perceptions with space is boundless abide in the sphere of space. In that state of mind, whatever thing mattered, was felt, became perceptible, was determined, cognized, he reflects as impermanent, unpleasant, an ailment, an abscess, an arrow, a misfortune, a sickness, external, decaying, void, lacking a self. He turns the mind away from them, and directs the mind to the element of deathlessness-’This is peaceful and exalted, the appeasement of all determinations, giving up all endearments, destruction of craving, disenchantment, cessation and extinction. Established in it he destroys desires. If he does not destroy desires, with that same greed and interest for the Teaching he destroys the five lower bonds binding him to the sensual world and takes spontaneous birth to extinguish in that same birth, not transmigrating any further.
Bhikkhus, I said, there is the destruction of desires even supported by the attainment the sphere of consciousness. Why did I say so?
Here, bhikkhus, the bhikkhu overcoming all the sphere of space with consciousness is boundless abides in the sphere of consciousness In that state of mind, whatever thing mattered, was felt, became perceptible, was determined, cognized, he reflects as impermanent, unpleasant, an ailment, an abscess, an arrow, a misfortune, a sickness, external, decaying, void, lacking a self. He turns the mind away from them, and directs the mind to the element of deathlessness-’This is peaceful and exalted, the appeasement of all determinations, giving up all endearments, destruction of craving, disenchantment, cessation and extinction. Established in it he destroys desires. If he does not destroy desires, with that same greed and interest for the Teaching he destroys the five lower bonds binding him to the sensual world and takes spontaneous birth to extinguish in that same birth, not transmigrating any further.
‘Bhikkhus, an archer or an archer’s apprentice making the form of a man out of grass or clay, aiming it would shoot and in the meantime would shoot from far and at the right moment and would break down a huge section. Bhikkhus, in the same manner the bhikkhu overcoming all the sphere of space with consciousness is boundless abides in the sphere of consciousness. In that state of mind, whatever thing mattered, was felt, became perceptible, was determined, cognized, he reflects as impermanent, unpleasant, an ailment, an abscess, an arrow, a misfortune, a sickness, external, decaying, void, lacking a self. He turns the mind away from them, and directs the mind to the element of deathlessness-’This is peaceful and exalted, the appeasement of all determinations, giving up all endearments, destruction of craving, disenchantment, cessation and extinction. Established in it he destroys desires. If he does not destroy desires, with that same greed and interest for the Teaching he destroys the five lower bonds binding him to the sensual world and takes spontaneous birth to extinguish in that same birth, not transmigrating any further.
Bhikkhus, I said, there is the destruction of desires even supported by the attainment the sphere of no-thingness. Why did I say so? … re … not transmigrating any further.
Bhikkhus, thus for all perceptive attainments the attainment of worthiness is declared.
The other two are supported attainments- the sphere of neither perception nor non-perception and the cessation of perceptions and feelings. Bhikkhus, concentrate and become clever in attainments and become clever in rising from attainments By attaining and rising from them, it should be rightfully said.
6. Aanandasutaṃ –– Venerable Ānanda
004.06. At one time venerable Ānanda was abiding in Ghosita’s monastery in Kosambi. Venerable Ānanda addressed the bhikkhus from there:
“Friends, it is wonderful and surprising that The Blessed One who knows and sees, is worthy and rightfully enlightened does not leave any obstructions, for the purity and enlightenment of sentient beings, for overcoming grief and lament for realizing extinction for overcoming unpleasantness and displeasure. -The eye will be such, that there will be no feelings for forms seen. The ear will be such, that there will be no feelings for sounds heard. The nose will be such, that there will be no feelings for smells scented. The tongue will be such, that there will be no feelings for tastes tasted. The body will be such that there will be no feelings for bodily contacts.
When this was said venerable Udayi said: “Friend, Ānanda, is it when perceptive in that mental sphere that feelings are not present or when not perceptive in that mental sphere?” “Friend, its when perceptive in the respective mental sphere not when not perceptive in the respective mental sphere.”
“Friend, not perceptive of what, in the respective mental sphere are there no feelings?” “Here, friend, the bhikkhu overcoming all perceptions of matter and perceptions of anger, not attending to various perceptions, with space is boundless abides in the sphere of space. When thus perceptive there are no feelings in the respective mental spheres.
Again, friend, the bhikkhu overcoming all perceptions of space, with consciouness is boundless abides in the sphere of consciousness. When thus perceptive there are no feelings in the respective mental spheres.
Again, friend, the bhikkhu overcoming all perceptions of consciousness, with there is nothing abides in the sphere of no-thingness. When thus perceptive there are no feelings in the respective mental spheres.
Friend, at one time I was abiding in the deer park in the Anjana forest in Saketa. Then a bhikkhuni of the knotted hair sect approached me, worshipped and standing on a side said: Venerable sir, Ānanda, that concentration which is not strained, nor turned aside, not with determinations that act as self denials, when abiding in it, is for release and pleasāntness and is without remorse; for what fruit is that concentration, as told by The Blessed One?”
Friend, I replied to the bhikkhuni of the knotted hair sect thus ‘Sister, that concentration which is not strained, nor turned aside, not with determinations that act as self denials, when abiding in it, is for release and pleasantness and is without remorse; as told by The Blessed One is for the fruits of worthiness. When thus perceptive there are no feelings in the respective mental spheres.
7. Lokāyatikasuttaṃ –– Pertaining to the ordinary view
004.07. Two Brahmins who had the ordinary view of the world approached The Blessed One, exchanged friendly greetings, sat on a side and said to The Blessed One:
“Venerable sir, Purana Kassapa acknowledges having extensive knowledge and knowing everything, so also knowledge and vision that is complere-’whether walking, standing, lying or awake, constantly and incessantly my knowledge and vision is established .’ He said.- ‘I abide with boundless knowledge, knowing and seeing, boundless worlds’
Venerable sir, this Nigantha Nathaputta too acknowledges having extensive knowledge and knowing everything, so also knowledge and vision that is complete- ’whether walking, standing, lying or awake, constantly and incessantly my knowledge and vision is established.’ He said.- ‘I abide with boundless knowledge, knowing and seeing, boundless worlds’ – Venerable sir, of these two who talk of knowledge and whose words are hostile to each other, whose words is the truth, and whose the lie?”
“Useless! Brahmins, leave it alone of these two who talk of knowledge and whose words are hostile to each other, whose words is the truth, and whose the lie. I will teach you attend carefully and listen. The Blessed One then said: thus-
Brahmins, there are four people standing in the four directions endowed with the highest speed and the longest span. Their speed is such, a well trained archer who is dextrous would quickly and lightly shoot through a palm and bring it down in an instant. Their span was such they placed one foot in the eastern ocean and the other in the western ocean. The man in the east would say, ‘I will make a journey to the end of the world. Stopping only for tasting, eating, drinking, urinating, excreting and to dispel sleepiness and weariness, with a life span of one hundred years, he goes for one hundred years and dies on the way, without reaching the end of the world. The man in the west, … re … in the north, … re … in the south would say, ‘I will make a journey to the end of the world. Stopping only for tasting, eating, drinking, urinating, excreting and to dispel sleepiness and weariness, with a life span of one hundred years, he goes for one hundred years and dies on the way, without reaching the end of the world. What is the reason? Brahmin, there is no running, of this nature to know and understand the end of the world. I also don’t declare the ending of unpleasantness without coming to the end of the world.
Brahmins, in the noble one’s discipline, these five strands of sensual pleasures are known as the world. What five? Agreeable and pleasant forms arousing fondness and sensual desires cognizable by eye consciousness. Agreeable and pleasant sounds cognizable by ear consciousness, … re … scents cognizable by nose consciousness, … re … tastes cognizable by tongue conscioussness, … re … and touches arousing fondness and sensual desires cognizable by body consciousness. Brahmins, in the noble one’s discipline, these five strands of sensual pleasures are known as the world.
Here, Brahmins, the bhikkhu secluding the mind from sensual desires and demeritorious things, with thoughts and discursive thoughts and with joy and pleasantness born of seclusion abides in the first higher state of the mind. Brahmin, to this is called the bhikkhu abides at the end of the world, gone to the end of the world. Others would say, this also belongs to the world, it is not dismissed from the world. Brahmins, I too say this also belongs to the world, it is not dismissed from the world.
Again, Brahmins, the bhikkhu overcoming thoughts and discursive thoughts and internally appeasing the mind abides in the second higher state of the mind, … re … the third higher state of the mind, … re … the fourth higher state of the mind. Brahmin, to this is called the bhikkhu abides at the end of the world, gone to the end of the world. Others would say, this also belongs to the world, it is not dismissed from the world. Brahmins, I too say this also belongs to the world, it is not dismissed from the world.
Again, Brahmins, the bhikkhu overcoming all perceptions of matter and all perceptions of anger, not attending to various perceptions with space is boundless abides in the sphere of space. Brahmin, to this is called the bhikkhu abides at the end of the world, gone to the end of the world. Others would say, this also belongs to the world, it is not dismissed from the world. Brahmins, I too say this also belongs to the world, it is not dismissed from the world.
Again, Brahmins, the bhikkhu overcoming all the sphere of space, with consciousness is boundless abides in the sphere of consciousness, … re … overcoming all the sphere of consciousness, with there is no-thing abides in the sphere of no-thingness … re … overcoming all the sphere of nothingness abides in the sphere of neither perception nor non-perception. Brahmin, to this is called the bhikkhu abides at the end of the world, gone to the end of the world. Others would say, this also belongs to the world, it is not dismissed from the world. Brahmins, I too say this also belongs to the world, it is not dismissed from the world.
Again, Brahmins, the bhikkhu overcoming all the sphere of neither perceptions nor non-perceptions abides in the cessation of perceptions and feelings, wisely seeing desires get destroyed. Brahmins, to this is said the bhikkhu has come to the end of the world having crossed the diffusedness of the world.” .
8. Devāsurasṇgāmasuttaṃ –– The battle of the gods and Titans
004.08. Bhikkhus, in the past there was a battle of the gods and Titans, in full swing, In the battle the Titans won The defeated gods went away facing north with hostility towards the Titans. It occurred to the gods: The Titans should be defeated. What if the Titans be attacked a second time. Bhikkhus, the gods attacked the Titans a second time and a second time the Titans won. The defeated gods went away facing north with hostility towards the Titans.
It occurred to the gods: The Titans should be defeated. What if the Titans be attacked a third time. Bhikkhus, the gods attacked the Titans a third time and a third time the Titans won. The defeated gods entered the city of the gods frightened. To the gods gone to their city it occurred: ‘Now we abide, in a refuge for the fear stricken and cannot do anything to the Titans.’ It occurred to the Titans too: ‘Now the gods abide in a refuge for the fear stricken we cannot do anything to them.’
Bhikkhus, in the past there was a battle in full swing, of the gods and Titans In the battle the gods won The defeated Titans went away facing the south with hostility towards the gods. It occurred to the Titans: The gods should be defeated. What if the gods be attacked a second time. Bhikkhus, the Titans attacked the gods a second time and a second time the gods won. The defeated Titans went away facing the south with hostility towards the gods.
It occurred to the Titans: The gods should be defeated. What if the gods be attacked a third time. Bhikkhus, the Titans attacked the gods a third time and a third time the gods won. The defeated Titans entered their city frightened. To the Titans gone to their city it occurred: ‘Now we abide, in a refuge for the fear stricken and cannot do anything to the gods’. It occurd to the gods too: ‘Now the Titans abide in a refuge for the fear stricken we cannot do anything to them.’
In the same manner when the bhikkhu secluding the mind from sensual desires and demeritorious thoughts, with thoughts and discursive thoughts and with joy and pleasantness born of seclusion abides in the first higher state of the mind. It occurs to the bhikkhu: ’Now I abide in a refuge for the frightened, and Death cannot do anything.’ To Death the evil one too it occurs: ‘Now the bhikkhu is in a refuge for the frightened and I cannot do anything.’
When the bhikkhu overcoming thoughts and discursive thoughts and internally appeased abides in the second higher state of the mind, … re … third higher state of the mind, … re … the fourth higher state of the mind. It occurs to the bhikkhu: ’Now I abide in a refuge for the frightened, and Death cannot do anything.’ To Death the evil one too it occurs: ‘Now the bhikkhu is in a refuge for the frightened and I cannot do anything.’
When the bhikkhu overcoming all perceptions of matter, perceptions of anger and not attending to various perceptions with space is boundless abides in the sphere of space It is said the bhikkhu has put an end to Death, have destroyed the feetless one, has escaped from the sight of death the evil one and has crossed the diffusedness of the world.
When the bhikkhu overcoming all perceptions of sphere space, with consciousness is boundless abides in the sphere of consciousness … re … Overcoming all perceptions of consciousness, with there is nothing abides in the sphere of no-thingness … re … Overcoming all perceptions of the sphere of no-thingness abides in the sphere of neither perception nor non-perception … re … Overcoming the sphere of neither perception nor non-perception abides in the cessation of perceptions and feelings. Seeing with wisdom he also destroys desires. It is said the bhikkhu has put an end to Death, have destroyed the feetless one, has escaped from the sight of death the evil one and has crossed the diffusedness of the world.
9. Nāgasuttāṃ –– The great elephant
004.09. Bhikkhus, at a time the elephants, the she elephants the young elephants and the baby elephants had nibbled the grass, the chief of the herd, goes in search of pasture, he loathes it and becomes disgusted At a time the elephants, the she elephants the young elephants and the baby elephants eat whatever branches and leaves he breaks, the chief of the herd loathes it and becomes disgusted. At a time the elephants, the she elephants the young elephants and the baby elephants disturb the water throwing water with their trunks when the chief of the herd descends to quench his thirst he loathes it and becomes disgusted. At the time the chief of the herd descends to the water for a bath if she elephants go brushing his sides he loathes it and becomes disgusted.
At such times it occurs to the chief of the herd: Now I live surround by elephants she elephants, young elephants, baby elephants and eat grass that is nibbled. They eat all the branches and leaves I break. I drink disturbed water and when I go to bathe she elephants go brushing my sides. What if I live alone withdrawn from the herd. In the meantime he lives alone withdrawn from the herd eats grass that is not nibbled, eats the branches and leaves that he breaks, drinks undisturbed water and when he goes to bathe she elephants do not go brushing his sides.
At such times it occurs to the chief of the herd – Earlier I lived surround by elephants she elephants, young elephants, baby elephants and ate grass that was nibbled. They ate all the branches and leaves I broke. I drank disturbed water and when I went to bathe she elephants went brushing my sides. Now I live alone withdrawn from the herd, eat grass that is not nibbled, eat the branches and leaves that I break, drink undisturbed water and when I go to bathe she elephants do not go brushing my sides. He breaks a branch with his trunk and brushes his body and moves about his trunk as he wishes.
In the same manner bhikkhus, when the bhikkhu lives surrounded by bhikkhus, bhikkhunis, lay disciples male and female, kings, kings’ ministers, heretics of other sects and their disciples, it occurs to the bhikkhu: ‘ At preent I live surrounded by bhikkhus, bhikkhunis, lay disciples male and female, kings, kings’ ministers, heretics of other sects and their disciples. What if I lived alone, withdrawn from the crowd. He abounds a secluded dwelling, the root of a tree in the forest, a mountain grotto, a mountain cave, a cemetery, a jungle path, an open space or a heap of straw. Gone to the forest, to the root of a tree or to an empty house, he sits cross legged keeping his body straight and establishing mindfulness in front of him.
He dispels covetousness for the world living with a mind free from coveting and cleaning the mind from coveting thoughts. Dispelling angry thoughts, he lives with a mind free from anger, dispelling angry thoughts. Dispelling sloth and torpor he lives with the mind freed from sloth and torpor. Mindful and aware of the perception of light, he clears the mind of sloth and torpor. Dispelling restlessness and worry he abides undisturbed, internally appeasing the mind. Dispelling doubts of things that should and should not be done, he abides with a mind free of doubts. Dispelling these five obstructions of the mind and wisely lessening the minor defilements he secludes the mind from sensual and demeritorious thoughts. With thoughts and discursive thoughts and with joy and pleasantness born of seclusion he abides in the first higher state of the mind. He arranges himself as he wishes. Overcoming thoughts and discursive thoughts, … re … abides in the second higher state of the mind, … re … abides in the third higher state of the mind, abides in the fourth higher state of the mind He arranges himself as he wishes.
Overcoming all perceptions of matter and anger and not attending to various perceptions, with space is boundless, abides in the sphere of space. He arranges himself as he wishes. Overcoming all the sphere of space, with consciousness is boundless, he abides in the sphere of conscioussness … re … Overcoming all the sphere of consciousness, with there is nothing, he abides in the sphere of no-thingness. Overcoming all the sphere of no-thingness, he abides in the sphere of neither perception nor non-perception … re … Overcoming the sphere of neither perception nor non-perception, h abides in the cessation of perceptions and feelings and wisely seeing he destroys desires. He arranges himself as he wishes.
10. Tapussasutta. –– The householder Tapussa
004.10. At one time The Blessed One was living in a hamlet named Uruvelakappa in the Malla country. The Blessed One putting on robes in the morning and taking bowl and robes entered the hamlet Uruvelakappa for alms. Having wandered for alms in the hamlet Uruvelakappa and returning from the alms round addressed venerable Ānanda:
“Ānanda, you stay here itself, until I spend the day in the Great forest.”
Venerable Ānanda consented and The Blessed One entered the Great forest and sat at the root of a tree to spend the day.
Then the householder Tapassu approached venerable Ānanda, worshipped, sat on a side and said to venerable Ānanda:
“Venerable sir, Ānanda, we the laity enjoy sensual pleasures are attached to sensual pleasures love them and delight in them. Non-sensual pleasure seems precipitous to us. Venerable sir, I have heard that in this discipline there are young new bhikkhus who readily delight, grasp it and are released seeing non-sensual pleasure as appeasement. There are many bhikkhus in this dispensation to whom non- sensual pleasure is unusual.”
“Householder, we should see The Blessed One on this topic of conversation. The Blessed One is there, let us approach The Blessed One and inform all this conversation. As The Blessed One explains it, the bhikkhus will bear it in mind.” The householder Tapassu agreed and venerable Ānanda approached The Blessed One with the householder Tapassu. They approached The Blessed One worshipped, sat on a side and venerable Ānanda said to The Blessed One:
“Venerable sir, the householder Tapassu said: ‘Venerable sir, Ānanda, we the laity enjoy sensual pleasures are attached to sensual pleasures love them and delight in them. Non-sensual pleasure seems precipitous to us. Venerable sir, I have heard that in this discipline there are young new bhikkhus who readily delight, grasp it and are released seeing non-sensual pleasure as appeasement. There are many bhikkhus in this dispensation to whom non- sensual pleasure is unusual.’
“Ānanda, that is so! Before my enlightenment when I was seeking enlightenment it occurred to me: ’Non-sensual pleasure is good! Seclusion is good! Yet my mind did not readily pursue, become delighted, get established and be released seeing non-sensual pleasure as appeasement. Ānanda, it occurred to me: Why doesn’t my mind readily pursue, become delighted, get established and be released seeing non-sensual pleassure as appeasement? Ānanda, it occurred to me: I have not seen the dangers of sensual pleasures, I have not practiced them. I have not seen the benefits of non-sensual pleasure, I have not practiced them. Therefore my mind does not readily pursue, become delighted, get established and be released seeing non-sensual pleasure as appeasement. Ānanda, then it occurred to me: ‘If I see the dangers of sensual pleasures and practice them much, realize the benefits of non-sensual pleasure and practice them. There is a possibility that my mind should readily pursue, become delighted, get established and be released, seeing non-sensual pleasure as appeasement. Ānanda, in the meantime, seeing the dangers of sensual pleasures I practiced it much. Seeeing the benefits of non-sensual pleasure I practiced it much. Then my mind readily pursued, became delighted, got established and was released seeing non-sensual pleasure as appeasement. Ānanda, then secluding the mind from sensual and demeritorious thoughts, with thoughts and discursive thoughts and with joy and pleasantness born of seclusion I abode in the first higher state of the mind. When abiding in that state of mind sensual thoughts behaving oppressed me. Ānanda, just as to pleasantness unpleasantness is an oppression, the behaviour of sensual perceptions was an oppression to me.
Ānanda, it occurred to me -’What if I overcame thoughts and discursive thoughts … re … and abode in the second higher state of the mind Why doesn’t my mind readily pursue, become delighted, get established and be released, seeing not thinking as appeasement? Ānanda, it occurred to me: I have not seen the dangers of thinking, I have not practiced that. I have not seen the benefits of not thinking, I have not practiced that. Therefore my mind does not readily pursue, become delighted, get established and be released seeing appeasement in not thinking. Ānanda, it occurred to me: I have not seen the dangers of thinking, have not practiced it, have not realized the benefits of not thinking, have not practiced it. Therefore my mind does not readily pursue, become delighted, get established and be released seeing not thinking as appeasement. Ānanda, then it occurred to me: ‘If I see the dangers of thinking and practice it much, realize the benefits of not thinking and practice it. There is a possibility that my mind should readily pursue, become delighted, get established and be released, seeing not thinking as appeasement. Ānanda, in the meantime, I practiced it much to see the dangers of thinking . I practiced much to see the benefits of not thinking, . Then my mind readily pursued, became delighted, got established and was released seeing not thinking as appeasement. Ānanda, then overcoming thoughts and discursive thoughts and with joy and pleasantness born of concentration I abode in the second higher state of the mind. When abiding in that state of mind, discursive thoughts behaving oppressed me. Ānanda, just as to pleasantness unpleasantness is an oppression, the behaviour of discursive thoughts was an oppression to me.
Ānanda, it occurred to me: What if I developed equanimity to joy and disenchantment and abode mindful and aware experiencing pleasantness too with the body To this third higher state of the mind the noble ones said abiding in pleasantness with equanimity. My mind did not readily pursue, become delighted, get established and be released seeing appeasement in no joy? Ānanda, it occurred to me: I have not seen the dangers of joy, have not practiced it much. I have not seen the benefits of non-joy, have not practiced it much. Therefore my mind does not readily pursue, become delighted, get established and be released seeing appeasement in non-joy. Ānanda, it occurred to me: I have not seen the dangers of joy, have not practiced it much. I have not realized the benefits of non-joy, have not practiced it. Therefore my mind does not readily pursue, become delighted, get established and be released seeing appeasement in non-joy. Ānanda, then it occurred to me: ‘If I see the dangers of joy and practice it much, realize the benefits of non-joy and practice it much, there is a possibility that my mind should readily pursue, become delighted, get established and be released, seeing appeasement in non-joy. Ānanda, in the meantime, I practiced it much to see the dangers of joy. I practiced it much to see the benefits of non-joy Then my mind readily pursued, became delighted, got established and was released seeing non-joy as appeasement Then Ānanda, with equanimity to joy and disenchantment … re … I abode in the third higher state of the mind. When abiding in that state of mind perceptions of joy behaving oppressed me. Ānanda, just as to pleasantness unpleasantness is an oppression, the behaviour of perceptions of joy was an oppression to me.
It occurred to me: ‘What if I dispelled pleasantness and unpleasantness and earlier having dispelled pleasure and displeasure abode in the fourth higher state of the mind. My mind did not readily pursue, become delighted, get established and be released seeing appeasement in neither unpleasantness nor pleasantness. Why does my mind not readily pursue, become delighted, get established in neither unpleasantness nor pleasāntness? Ānanda, it occurred to me: I have not seen the dangers of the pleasantness of equanimity, have not practiced it. I have not seen the benefits of neither unpleasantness nor pleasantness, have not practiced it. Therefore my mind does not readily pursue, become delighted, get established and be released seeing appeasement, in neither unpleasantness nor pleasantness Ānanda, then it occurred to me: ‘If I see the dangers of the pleasantness of equanimity practice it much, realize the benefits of neither unpleasantness nor pleasantness and practice it. There is a possibility that my mind should readily pursue, become delighted, get established and be released, seeing appeasement in neither unpleasantness nor pleasantness. Ānanda, in the meantime,I practiced it much to see the dangers of the pleasantness of equanimity. I practiced it much, to see the benefits of neither unpleasantness nor pleasantness. Then my mind readily pursued, became delighted, got established and was released seeing appeasement in neither unpleasantness nor pleasantness. Ānanda, then I dispelled pleasantness and … re … abode in the fourth higher state of the mind. When abiding in that state of mind perceptions of equanimity behaving oppressed me. Ānanda, just as to pleasantness, unpleasantness is an oppression, the behaviour of perceptions of equanimity was an oppression to me.
Ānanda, then it occored to me-’What if I overcame all perceptions of matter, all perceptions of anger and not attending to various perceptions, with space is boundless abode in the sphere of space. My mind did not readily pursue, become delighted, get established and be released seeing appeasement in space. Why does my mind not readily pursue, become delighted, get established and be released in space? Ānanda, it occurred to me: I have not seen the dangers of matter, have not practiced it. I have not seen the benefits of the sphere of space, have not practiced it. Therefore my mind does not readily pursue, become delighted, get established and be released seeing appeasement in the sphere of space Ānanda, then it occurred to me: ‘If I see the dangers of matter practice it much, realize the benefits of the sphere of space and practice it. There is a possibility that my mind should readily pursue, become delighted, get established and be released, seeing appeasement in the sphere of space. Ānanda, in the meantime, I practiced it much. to see the dangers of matter. I practiced it much to see the benefits of the sphere of space Then my mind readily pursued, became delighted, got established and was released seeing appeasement in the sphere of space. Ānanda, then overcoming all perceptions of matter and anger and not attending various perceptions with space is boundless I abode in the sphere of space. When abiding in that state of mind the behaviour of material perceptions oppressed me. Ānanda, just as to pleasantness, unpleasantness is an oppression, the behaviour of material perceptions was an oppression to me.
Ānanda, then it occurred to me-’What if I overcame all perceptions of the sphere of space, with consciousness is boundless abode in the sphere of consciousness. My mind did not readily pursue, become delighted, get established and be released seeing appeasement in the sphere of consciousness. Why does my mind not pursue, become delighted, get established and be released in the sphere of consciousness? Ānanda, it occurred to me: I have not seen the dangers of the sphere of space, have not practiced it. I have not seen the benefits of the sphere of consciousness, have not practiced it. Therefore my mind does not readily pursue, become delighted, get established and be released seeing appeasement in the sphere of consciousness Ānanda, then it occurred to me: ‘If I see the dangers of the sphere of space practice it much, realize the benefits of the sphere of consciousness and practice it. There is a possibility that my mind should readily pursue, become delighted, get established and be released, seeing appeasement in the sphere of consciousness. Ānanda, in the meantime, I practiced much to see the dangers of the sphere of space. I practiced much to see the benefits of the sphere of consciousness. Then my mind readily pursued, became delighted, got established and was released seeing appeasement in the sphere of consciousness. Ānanda, then overcoming all perceptions of the sphere of space with consciousness is boundless I abode in the sphere of consciousness. When abiding in that state of mind the behaviour of perceptions of space oppressed me. Ānanda, just as to pleasantness, unpleasantness is an oppression, the behaviour of perceptions of space was an oppression to me.
Ānanda, then it occurred to me-’What if I overcame all perceptions of the sphere of conscioussness, with there is nothing abode in the sphere of no-thingness. My mind did not readily pursue, become delighted, get established and be released seeing appeasement in the sphere of no-thingness. Why does my mind not pursue, become delighted, get established and be released in the sphere of no-thingness? Ānanda, it occurred to me: I have not seen the dangers of the sphere of consciousness, have not practiced it. I have not seen the benefits of the sphere of no-thingness, have not practiced it. Therefore my mind does not readily pursue, become delighted, get established and be released seeing appeasement in the sphere of no-thingness Ānanda, then it occurred to me: ‘If I see the dangers of the sphere of consciousness practice it much, realize the benefits of the sphere of no-thingness and practice it. There is a possibility that my mind should readily pursue, become delighted, get established and be released, seeing appeasement in the sphere of no-thingness. Ānanda, in the meantime, I practiced much to see the dangers of the sphere of consciousness and to see the benefits of the sphere of no-thingness Then my mind readily pursued, became delighted, got established and was released seeing appeasement in the sphere of nothingness. Ānanda, then overcoming all perceptions of sphere of consciousness with there is nothing I abode in the sphere of no-thingness. When abiding in that state of mind the behaviour of perceptions of consciousness oppressed me. Ānanda, just as to pleasantness, unpleasantness is an oppression, the behaviour of perceptions of consciousness was an oppression to me.
Ānanda, then it occurred to me-’What if I overcame all perceptions of the sphere of no-thingness and abode in the sphere of neither perception nor non-perception. My mind did not readily pursue, become delighted, get established and be released seeing appeasement in the sphere of neither perception nor non-perception. Why does my mind not pursue, become delighted, get established and be released in the sphere of neither perception nor non-perception? Ānanda, it occurred to me: I have not seen the dangers of the sphere of nothingness, have not practiced it. I have not seen the benefits of the sphere of neither perception nor non-perception, have not practiced it. Therefore my mind does not readily pursue, become delighted, get established and be released seeing appeasement in the sphere of neither perception nor non-perception. Ānanda, then it occurred to me: ‘If I see the dangers of the sphere of no-thingness practice it much, realize the benefits of the sphere of neither perception nor non-perception and practice it. There is a possibility that my mind should readily pursue, become delighted, get established and be released, seeing appeasement in the sphere of neither perception nor non-perception. Ānanda, in the meantime, I practiced much to see the dangers of the sphere of no-thingness and to see the benefits of the sphere of neither perception nor non-perception. Then my mind readily pursued, became delighted, got established and was released seeing appeasement in the sphere of neither perception nor non-perception. Ānanda, then overcoming all perceptions of sphere of no-thingness, I abode in the sphere of neither perception nor non-perception. When abiding in that state of mind the behaviour of perceptions of no-thingness oppressed me. Ānanda, just as to pleasantness, unpleasantness is an oppression, the behaviour of perceptions of nothingness oppressed to me.
Ānanda, then it occurred to me-’What if I overcame all perceptions of the sphere of neither perceptions nor non-perceptions and abode in the cessation of perceptions and feelings. My mind did not readily pursue, become delighted, get established and be released seeing appeasement in the cessation of perceptions and feelings. Why does my mind not pursue, become delighted, get established and be released in the cessation of perceptions and feelings? Ānanda, it occurred to me: I have not seen the dangers of the sphere of neither perceptions nor non-perceptions, have not practiced it. I have not seen the benefits of the cessation of perceptions and feelings, have not practiced it. Therefore my mind does not readily pursue, become delighted, get established and be released seeing appeasement in the cssation of perceptions and feelings. Ānanda, then it occurred to me: ‘If I see the dangers of the sphere of neither perception nor non-perceptions practice it much, realize the benefits of the cessation of perceptions and feelings and practice it. There is a possibility that my mind should readily pursue, become delighted, get established and be released, seeing appeasement in the cessation of perceptions and feelings. Ānanda, in the meantime, I practiced much to see the dangers of the sphere of neither perceptions nor non-perceptions and to see the benefits of the cessation of perceptions and feelings. Then my mind readily pursued, became delighted, got established and was released seeing appeasement in the cessation of perceptions and feelings. Ānanda, then overcoming all perceptions of sphere of neither perception nor non -perceptions I abode in the cessation of perceptions and feelings. Seeing with wisdom desires got destroyed .
Ānanda, until I could attain to, and rise from, the nine successive abidings in the ascending and descending order I did not declare to the world, together with its gods and men, maras and brahmas and the Community of recluses and Brahmins and gods and men, that I have realized noble rightful enlightenment. When I could attain to, and rise from, the nine successive abidings in the ascending and descending order I declare to the world, together with its gods and men, maras and brahmas and the Community of recluses and Brahmins and gods and men, that I have realized noble rightful enlightenment. Knowledge and vision arose to me, my release is immovable. This is my last birth, there is no more birth.
