“Bhikkhus, possessing four factors, a warrior is worthy of a king, an accessory of a king, and reckoned a factor of kingship. What four? Here, a warrior is skilled in places, a long-distance shooter, a sharp-shooter, and one who splits a great body.
Possessing these four factors, a warrior is worthy of a king, an accessory of a king, and reckoned a factor of kingship. So too, possessing four factors, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What four? Here, a bhikkhu is skilled in places, a long-distance shooter, a sharp-shooter, and one who splits a great body.
(1) “And how, bhikkhus, is a bhikkhu skilled in places? Here, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. It is in this way that a bhikkhu is skilled in places.
(2) “And how is a bhikkhu a long-distance shooter? Here, any kind of form whatsoever — whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near — a bhikkhu sees all form as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ Any kind of feeling whatsoever ... Any kind of perception whatsoever ... Any kind of volitional activities whatsoever ... Any kind of consciousness whatsoever — whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near — a bhikkhu sees all consciousness as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ It is in this way that a bhikkhu is a long-distance shooter.
(3) “And how is a bhikkhu a sharp-shooter? Here, a bhikkhu understands as it really is: ‘This is suffering.’ He understands as it really is: ‘This is the origin of suffering.’ He understands as it really is: ‘This is the cessation of suffering.’ He understands as it really is: ‘This is the way leading to the cessation of suffering.’ It is in this way that a bhikkhu is a sharp-shooter.
(4) “And how is a bhikkhu one who splits a great body? Here, a bhikkhu splits the great mass of ignorance. It is in this way that a bhikkhu is one who splits a great body.
“Possessing these four qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.”
“Bhikkhus, against four things there can be no guarantor, neither an ascetic, a brahmin, a deva, Māra, Brahmā, nor anyone in the world. What four?
(1) “There can be no guarantor, neither an ascetic ... nor anyone in the world, that what is subject to old age will not grow old.
(2) “There can be no guarantor, neither an ascetic ... nor anyone in the world, that what is subject to illness will not fall ill.
(3) “There can be no guarantor, neither an ascetic ... nor anyone in the world, that what is subject to death will not die.
(4) “There can be no guarantor, neither an ascetic ... nor anyone in the world, that bad kamma — defiled, conducive to renewed existence, troublesome, ripening in suffering, leading to future birth, old age, and death — will not produce its result.
“Against these four things, bhikkhus, there can be no guarantor, neither an ascetic, a brahmin, a deva, Māra, Brahmā, nor anyone in the world.”
On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the squirrel sanctuary. Then the brahmin Vassakāra, the chief minister of Magadha, approached the Blessed One and exchanged greetings with him Then, sitting
to one side, he said to the Blessed One:
“Master Gotama, I hold the thesis and view that there is no fault when one speaks about the seen, saying: ‘Such was seen by me’; no fault when one speaks about the heard, saying: ‘Such was heard by me’; no fault when one speaks about the sensed, saying: ‘Such was sensed by me’; no fault when one speaks about the cognized, saying: ‘Such was cognized by me.’”
(1) “I do not say, brahmin, that everything seen should be spoken about, nor do I say that nothing seen should be spoken about. (2) I do not say that everything heard should be spoken about, nor do I say that nothing heard should be spoken about. (3) I do not say that everything sensed should be spoken about, nor do I say that nothing sensed should be spoken about. (4) I do not say that everything cognized should be spoken about, nor do I say that nothing cognized should be spoken about.
(1) “For, brahmin, if, when one speaks about what one has seen, unwholesome qualities increase and wholesome qualities decline, I say that one should not speak about what one has seen. But if, when one speaks about what one has seen, unwholesome qualities decline and wholesome qualities increase, I say that one should speak about what one has seen.
(2) “If, when one speaks about what one has heard, unwholesome qualities increase and wholesome qualities decline, I say that one should not speak about what one has heard. But if, when one speaks about what one has heard, unwholesome qualities decline and wholesome qualities increase, I say that one should speak about what one has heard.
(3) “If, when one speaks about what one has sensed, unwholesome qualities increase and wholesome qualities decline, I say that one should not speak about what one has sensed. But if, when one speaks about what one has sensed, unwholesome qualities decline and wholesome qualities increase, I say that one should speak about what one has sensed.
(4) “If, when one speaks about what one has cognized, unwholesome qualities increase and wholesome qualities decline, I say that one should not speak about what one has cognized. But if, when one speaks about what one has cognized, unwholesome qualities decline and wholesome qualities increase, I say that one should speak about what one has cognized.”
Then the brahmin Vassakāra, the chief minister of Magadha, having delighted and rejoiced in the Blessed One’s statement, rose from his seat and departed.
Then the brahmin Jāṇussoṇī approached the Blessed One and exchanged greetings with him. Then, sitting to one side, he said to the Blessed One:
“Master Gotama, I hold the thesis and view that there is no one subject to death who is not frightened and terrified of death.”
“Brahmin, there are those subject to death that are frightened and terrified of death, but there are also those subject to death that are not frightened and terrified of death.
“And, brahmin, who are those subject to death that are frightened and terrified of death?
(1) “Here, someone is not devoid of lust, desire, affection, thirst, passion, and craving for sensual pleasures. When he incurs a severe and debilitating illness, he thinks: ‘Alas, the sensual pleasures dear to me will leave me, and I will have to leave those sensual pleasures.’ He sorrows, languishes, and laments; he weeps beating his breast and becomes confused. This is one subject to death who is frightened and terrified of death.
(2) “Again, someone is not devoid of lust, desire, affection, thirst, passion, and craving for the body. When he incurs a severe and debilitating illness, he thinks: ‘Alas, this body dear to me will leave me, and I will have to leave this body.’ He sorrows, languishes, and laments; he weeps beating his breast and becomes confused. This, too, is one subject to death who is frightened and terrified of death.
(3) “Again, someone has not done what is good and wholesome or made a shelter for himself, but he has done what is evil, cruel, and defiled. When he incurs a severe and debilitating illness, he thinks: ‘Alas, I have not done anything good and wholesome, nor have I made a shelter for myself, but I have done what is evil, cruel, and defiled. When I pass on, I will meet the appropriate fate.’ He sorrows, languishes, and laments; he weeps beating his breast and becomes confused. This, too, is one subject to death who is frightened and terrified of death.
(4) “Again, someone here is perplexed, doubtful, and undecided about the good Dhamma. When he incurs a severe and debilitating illness, he thinks: ‘Alas, I am perplexed, doubtful, and undecided about the good Dhamma.’ He sorrows, languishes, and laments; he weeps beating his breast and becomes confused. This, too, is one subject to death who is frightened and terrified of death.
“These are four subject to death that are frightened and terrified of death.
“And, brahmin, who are those subject to death that are not frightened and terrified of death?
(1) “Here, someone is devoid of lust, desire, affection, thirst, passion, and craving for sensual pleasures. When he incurs a severe and debilitating illness, he does not think: ‘Alas, the sensual pleasures dear to me will leave me, and I will have to leave those sensual pleasures.’ He does not sorrow, languish, and lament; he does not weep beating his breast and become confused. This is one subject to death who is not frightened and terrified of death.
(2) “Again, someone is devoid of lust, desire, affection, thirst, passion, and craving for the body. When he incurs a severe and debilitating illness, he does not think: ‘Alas, this body dear to me will leave me, and I will have to leave this body.’ He does not sorrow, languish, and lament; he does not weep beating his breast and become confused. This, too, is one subject to death who is not frightened and terrified of death.
(3) “Again, someone has not done what is evil, cruel, and defiled, but has done what is good and wholesome and made a shelter for himself. When he incurs a severe and debilitating illness, he thinks: ‘Indeed, I have not done anything evil, cruel, and defiled, but I have done what is good and wholesome and made a shelter for myself. When I pass on, I will meet the appropriate fate.’ He does not sorrow, languish, and lament; he does not weep beating his breast and become confused. This, too, is one subject to death who is not frightened and terrified of death.
(4) “Again, someone is unperplexed, doubt-free, and decided about the good Dhamma. When he incurs a severe and debilitating illness, he thinks: ‘I am unperplexed, doubt-free, and decided about the good Dhamma.’ He does not sorrow, languish, and lament; he does not weep beating his breast and become confused. This, too, is one subject to death who is not frightened and terrified of death.
“These, brahmin, are four subject to death that are not frightened and terrified of death.”
“Excellent, Master Gotama! ... [as at 4:100] ... Let Master Gotama consider me a lay follower who from today has gone for refuge for life.”
On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak. Now on that occasion a number of very well-known wanderers were residing at the wanderers’ park on the bank of the river Sappinī, that is, Annabhāra, Varadhara, Sakuludāyī, and other very well-known wanderers. Then, in the evening, the Blessed One emerged from seclusion and went to the wanderers’ park on the bank of the river Sappinī. Now on that occasion the wanderers of other sects had assembled and were sitting together when this conversation arose: “Such are the brahmin truths, such are the brahmin truths.”
Then the Blessed One approached those wanderers, sat down on a seat that was prepared, and asked them: “Wanderers, what discussion were you engaged in just now? What was the conversation that was underway?”
“Here, Master Gotama, we had assembled and were sitting together when this conversation arose: ‘Such are the brahmin truths, such are the brahmin truths.’”
“Wanderers, there are these four brahmin truths that I have proclaimed, having realized them for myself with direct knowledge. What four?
(1) “Here, wanderers, a brahmin says thus: ‘All living beings are to be spared.’ Speaking thus, a brahmin speaks truth, not falsehood. He does not, on that account, misconceive himself as ‘an ascetic’ or as ‘a brahmin.’ He does not misconceive: ‘I am better’ or ‘I am equal’ or ‘I am worse.’ Rather, having directly known the truth in that, he is practicing simply out of sympathy and compassion for living beings.
(2) “Again, a brahmin says thus: ‘All sensual pleasures are impermanent, suffering, and subject to change.’ Speaking thus, a brahmin speaks truth, not falsehood. He does not, on that account, misconceive himself as ‘an ascetic’ or as ‘a brahmin.’ He does not misconceive: ‘I am better’ or ‘I am equal’ or ‘I am worse.’ Rather, having directly known the truth in that, he is practicing simply for disenchantment with sensual pleasures, for their fading away and cessation.
(3) “Again, a brahmin says thus: ‘All states of existence are impermanent, suffering, and subject to change.’ Speaking thus, a brahmin speaks truth, not falsehood. He does not, on that account, misconceive himself as ‘an ascetic’ or as ‘a brahmin.’ He does not misconceive: ‘I am better’ or ‘I am equal’ or ‘I am worse.’ Rather, having directly known the truth in that, he is practicing simply for disenchantment with states of existence, for their fading away and cessation.
(4) “Again, wanderers, a brahmin says thus: ‘I am not anywhere the belonging of anyone, nor is there anywhere anything in any place that is mine.’ Speaking thus, a brahmin speaks truth, not falsehood. He does not, on that account, misconceive himself as ‘an ascetic’ or as ‘a brahmin.’ He does not misconceive: ‘I am better’ or ‘I am equal’ or ‘I am worse.’ Rather, having directly known the truth in that, he is practicing the path of nothingness.
“These, wanderers, are the four brahmin truths that I have proclaimed, having realized them for myself with direct knowledge.”
Then a certain bhikkhu approached the Blessed One ... and said to him:
(1) “Bhante, by what is the world led? By what is the world dragged around? When what has arisen does [the world] go under its control?”
“Good, good, bhikkhu! Your acumen is excellent. Your discernment is excellent. Your inquiry is a good one. For you have asked thus: ‘Bhante, by what is the world led? By what is the world dragged around? When what has arisen does [the world] go under its control?’”
“Yes, Bhante.”
“The world, bhikkhu, is led by the mind; it is dragged around by the mind; when the mind has arisen, [the world] goes under its control.”
Saying, “Good, Bhante,” that bhikkhu delighted and rejoiced in the Blessed One’s statement. Then he asked the Blessed One a further question:
(2) “It is said, Bhante, ‘a learned expert on the Dhamma, a learned expert on the Dhamma.’ In what way is one a learned expert on the Dhamma?”
“Good, good, bhikkhu! Your acumen is excellent. Your discernment is excellent. Your inquiry is a good one. For you have asked thus: ‘It is said, Bhante, “a learned expert on the Dhamma, a learned expert on the Dhamma.” In what way is one a learned expert on the Dhamma?’”
“Yes, Bhante.”
“I have taught many teachings, bhikkhu: discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, amazing accounts, and questions-andanswers. If, after learning the meaning and Dhamma of even a four-line verse, one practices in accordance with the Dhamma, that is enough for one to be called ‘a learned expert on the Dhamma.’”
Saying, “Good, Bhante,” that bhikkhu delighted and rejoiced in the Blessed One’s statement. Then he asked the Blessed One a further question:
(3) “It is said, Bhante, ‘learned, of penetrative wisdom; learned, of penetrative wisdom.’ In what way is one learned, of penetrative wisdom?”
“Good, good, bhikkhu! Your acumen is excellent. Your discernment is excellent. Your inquiry is a good one. For you have asked thus: ‘It is said, Bhante, “learned, of penetrative wisdom; learned, of penetrative wisdom.” In what way is one learned, of penetrative wisdom?’”
“Yes, Bhante.”
“Here, bhikkhu, a bhikkhu has heard: ‘This is suffering,’ and he sees the meaning of this, having pierced through it with wisdom. He has heard: ‘This is the origin of suffering,’ and he sees the meaning of this, having pierced through it with wisdom. He has heard: ‘This is the cessation of suffering,’ and he sees the meaning of this, having pierced through it with wisdom. He has heard: ‘This is the way leading to the cessation of suffering,’ and he sees the meaning of this, having pierced through it with wisdom. It is in this way that one is learned, of penetrative wisdom.”
Saying, “Good, Bhante,” that bhikkhu delighted and rejoiced in the Blessed One’s statement. Then he asked the Blessed One a further question:
(4) “It is said, Bhante, ‘a wise person of great wisdom, a wise person of great wisdom.’ In what way is one a wise person of great wisdom?”
“Good, good, bhikkhu! Your acumen is excellent. Your discernment is excellent. Your inquiry is a good one. For you have asked thus: ‘It is said, Bhante, “a wise person of great wisdom, a wise person of great wisdom.” In what way is one a wise person of great wisdom?’”
“Yes, Bhante.”
“Here, bhikkhu, a wise person of great wisdom does not intend for his own affliction, or for the affliction of others, or for the affliction of both. Rather, when he thinks, he thinks only of his own welfare, the welfare of others, the welfare of both, and the welfare of the whole world. It is in this way that one is a wise person of great wisdom.”
On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the squirrel sanctuary. Then the brahmin Vassakāra, the chief minister of Magadha, approached the Blessed One and exchanged greetings with him. Then, sitting to one side, he said to the Blessed One:
(1) “Master Gotama, can a bad person know of a bad person: ‘This fellow is a bad person’?”
“It is, brahmin, impossible and inconceivable that a bad person can know of a bad person: ‘This fellow is a bad person.’”
(2) “Then can a bad person know of a good person: ‘This fellow is a good person’?”
“It is also impossible and inconceivable that a bad person can know of a good person: ‘This fellow is a good person.’”
(3) “Then can a good person know of a good person: ‘This fellow is a good person’?”
“It is possible that a good person can know of a good person: ‘This fellow is a good person.’”
(4) “Then can a good person know of a bad person: ‘This fellow is a bad person’?”
“It is also possible that a good person can know of a bad person: ‘This fellow is a bad person.’”
“It is astounding and amazing, Master Gotama, how well this has been stated by Master Gotama: ‘It is, brahmin, impossible and inconceivable that a bad person can know of a bad person ... [all as above] It is also possible that a good person can know of a bad person: “This fellow is a bad person.”’ “On one occasion, Master Gotama, the members of the brahmin Todeyya’s assembly were carping against others, [saying]: ‘This King Eḷeyya is a fool, for he has complete confidence in the ascetic Rāmaputta and shows him supreme honor by paying homage to him, rising up for him, reverentially saluting him, and observing proper etiquette toward him. These vassals of King Eḷeyya — Yamaka, Moggalla, Ugga, Nāvindakī, Gandhabba, and Aggivessa — are fools as well, for they, too, have complete confidence in the ascetic Rāmaputta and show him supreme honor by paying homage to him, rising up for him, reverentially saluting him, and observing proper etiquette toward him.’ Thereupon the brahmin Todeyya led them around by this method: ‘What do you think, sirs, in matters pertaining to tasks and administrative duties, to edicts and proclamations, isn’t King Eḷeyya wise and more astute even than those who are very astute?’
“[They replied:] ‘Yes, sir, in matters pertaining to tasks and administrative duties, to edicts and proclamations, King Eḷeyya is wise and more astute even than those who are very astute.’
“‘But, sirs,’ [he said,] ‘it is because the ascetic Rāmaputta is wiser than the wise King Eḷeyya, more astute than this astute [king] in matters pertaining to tasks and administrative duties, to edicts and proclamations, that King Eḷeyya has complete confidence in him and shows him supreme honor by paying homage to him, rising up for him, reverentially saluting him, and observing proper etiquette toward him.
“‘What do you think, sirs, in matters pertaining to tasks and administrative duties, to edicts and proclamations, are King Eḷeyya’s vassals — Yamaka, Moggalla, Ugga, Nāvindakī, Gandhabba, Aggivessa — wise and more astute even than those who are very astute?’
“‘Yes, sir, in matters pertaining to tasks and administrative duties, to edicts and proclamations, King Eḷeyya’s vassals — Yamaka ... Aggivessa — are wise and more astute even than those who are very astute.’
“‘But, sirs, it is because the ascetic Rāmaputta is wiser than King Eḷeyya’s vassals, more astute than those astute [vassals] in matters pertaining to tasks and administrative duties, to edicts and proclamations, that King Eḷeyya’s vassals have complete confidence in him and show him supreme honor by paying homage to him, rising up for him, reverentially saluting him, and observing proper etiquette toward him.’”
“It is astounding and amazing, Master Gotama, how well this has been stated by Master Gotama: ‘It is impossible and inconceivable that a bad person can know of a bad person: “This fellow is a bad person.” It is also impossible and inconceivable that a bad person can know of a good person: “This fellow is a good person.” It is possible that a good person can know of a good person: “This fellow is a good person.” It is also possible that a good person can know of a bad person: “This fellow is a bad person.”’ And now, Master Gotama, we must be going. We are busy and have much to do.”
“You may go, brahmin, at your own convenience.”
Then the brahmin Vassakāra, the chief minister of Magadha, having delighted and rejoiced in the Blessed One’s statement, rose from his seat and departed.
On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak. Then Upaka Maṇḍikāputta approached the Blessed One, paid homage to him, sat down to one side, and said:
“Bhante, I hold such a thesis and view as this: If anyone carps against others and does not at all substantiate it, he is blameworthy and at fault.”
“If, Upaka, anyone carping against others does not substantiate it, he is blameworthy and at fault. But you carp against others and do not substantiate it, so you are blameworthy and at fault.”
“Bhante, just as one might catch [a fish] emerging [from the water] with a large snare, just so, when I emerged, the Blessed One caught me with a large snare in debate.”
(1) “Upaka, I have proclaimed: ‘This is unwholesome.’ The Tathāgata has unlimited Dhamma teachings about this, with unlimited words and phrases, [declaring]: ‘For such and such reasons, this is unwholesome.’
(2) “Upaka, I have proclaimed: ‘That which is unwholesome should be abandoned.’ The Tathāgata has unlimited Dhamma teachings about this, with unlimited words and phrases, [declaring]: ‘For such and such reasons, that which is unwholesome should be abandoned.’
(3) “Upaka, I have proclaimed: ‘This is wholesome.’ The Tathāgata has unlimited Dhamma teachings about this, with unlimited words and phrases, [declaring]: ‘For such and such reasons, this is wholesome.’
(4) “Upaka, I have proclaimed: ‘That which is wholesome should be developed.’ The Tathāgata has unlimited Dhamma teachings about this, with unlimited words and phrases, [declaring]: ‘For such and such reasons, that which is wholesome should be developed.’”
Then Upaka Maṇḍikāputta, having delighted and rejoiced in the Blessed One’s statement, rose from his seat, paid homage to the Blessed One, and circumambulated him keeping the right side toward him. He then went to King Ajātasattu Vedehiputta of Magadha and reported to the king his entire conversation with the Blessed One.
When he had spoken, King Ajātasattu became angry and displeased and said to Upaka Maṇḍikāputta: “How bold indeed is this salt-maker’s boy! How rude, how impudent, in that he thinks he can attack the Blessed One, the Arahant, the Perfectly Enlightened One. Go away, Upaka, be gone! Get out of my sight!”
“Bhikkhus, there are these four things to be realized. What four?
“There are things to be realized by the body; there are things to be realized by memory; there are things to be realized by the eye; there are things to be realized by wisdom.
(1) “And what, bhikkhus, are the things to be realized by the body? The eight emancipations, bhikkhus, are to be realized by the body. (2) And what are the things to be realized by memory? One’s past abodes are to be realized by memory. (3) And what are the things to be realized by the eye? The passing away and rebirth of beings are to be realized by the eye. (4) And what are the things to be realized by wisdom? The destruction of the taints is to be realized by wisdom.
“These, bhikkhus, are the four things to be realized.”
On one occasion the Blessed One was dwelling at Sāvatthī in Migāramātā’s Mansion in the Eastern Park. Now on that occasion, on the day of the uposatha, the Blessed One was sitting surrounded by the Saṅgha of bhikkhus. Then, having surveyed the utterly silent Saṅgha of bhikkhus, the Blessed One addressed the bhikkhus:
“Bhikkhus, this assembly is free from prattle; this assembly is without prattle, pure, established in the core. Such a Saṅgha of bhikkhus, such an assembly, is rarely seen in the world. Such a Saṅgha of bhikkhus, such an assembly, is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. Even a little given to such a Saṅgha of bhikkhus, to such an assembly, becomes plentiful, while much given to it becomes even more plentiful. Such a Saṅgha of bhikkhus, such an assembly, is worth traveling many yojanas to see, even with a shoulder bag. Such is this Saṅgha of bhikkhus.
“There are bhikkhus in this Saṅgha who dwell having attained the state of devas. There are bhikkhus in this Saṅgha who dwell having attained the state of brahmās. There are bhikkhus in this Saṅgha who dwell having attained the imperturbable. There are bhikkhus in this Saṅgha who dwell having attained the state of noble ones.
(1) “And how has a bhikkhu attained the state of a deva? Here, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. With the subsiding of thought and examination, he enters and dwells in the second jhāna, which has internal placidity and unification of mind and consists of rapture and pleasure born of concentration, without thought and examination. With the fading away as well of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences pleasure with the body; he enters and dwells in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, he enters and dwells in the fourth jhāna, neither painful nor pleasant, which has purification of mindfulness by equanimity. It is in this way that a bhikkhu has attained the state of a deva.
(2) “And how has a bhikkhu attained the state of a brahmā? Here, a bhikkhu dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, vast, exalted, measureless, without enmity, without ill will. He dwells pervading one quarter with a mind imbued with compassion ... with a mind imbued with altruistic joy ... with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without enmity, without ill will. It is in this way that a bhikkhu has attained the state of a brahmā.
(3) “And how has a bhikkhu attained the imperturbable?
Here, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] ‘space is infinite,’ a bhikkhu enters and dwells in the base of the infinity of space. By completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ he enters and dwells in the base of the infinity of consciousness. By completely surmounting the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ he enters and dwells in the base of nothingness. By completely surmounting the base of nothingness, he enters and dwells in the base of neitherperception-nor-non-perception. It is in this way that a bhikkhu has attained the imperturbable.
(4) “And how has a bhikkhu attained the state of a noble one? Here, a bhikkhu understands as it really is: ‘This is suffering.’ He understands as it really is: ‘This is the origin of suffering.’ He understands as it really is: ‘This is the cessation of suffering.’ He understands as it really is: ‘This is the way leading to the cessation of suffering.’ It is in this way that a bhikkhu has attained the state of a noble one.”