“Bhikkhus, there are these nine progressive dwellings. What nine? (1) 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. (2) 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. (3) 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.’ (4) 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. (5) “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. (6) 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. (7) By completely surmounting the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ he enters and dwells in the base of nothingness. (8) By completely surmounting the base of nothingness, he enters and dwells in the base of neitherperception-nor-non-perception. (9) By completely surmounting the base of neither-perception-nor-non-perception, he enters and dwells in the cessation of perception and feeling. These, bhikkhus, are the nine progressive dwellings.”
“Bhikkhus, I will teach the attainment of these nine progressive dwellings. Listen...... And what, bhikkhus, is the attainment of the nine progressive dwellings?
(1) “I say of [that state] where sensual pleasures cease and of those who dwell having thoroughly ended sensual pleasures: ‘Surely, those venerable ones are hungerless and quenched; they have crossed over and gone beyond in that particular respect.’ If anyone should say: ‘Where do sensual pleasures cease? And who are those that dwell having thoroughly ended sensual pleasures? I do not know this, I do not see this,’ he should be told: ‘Here, friend, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna. That is where sensual pleasures cease, and those are the ones who dwell having thoroughly ended sensual pleasures.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.
(2) “I say of [that state] where thought and examination cease and of those who dwell having thoroughly ended thought and examination: ‘Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect.’ If anyone should say: ‘Where do thought and examination cease? And who are those that dwell having thoroughly ended thought and examination? I do not know this, I do not see this,’ he should be told: ‘Here, friend, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhāna. That is where thought and examination cease, and those are the ones who dwell having thoroughly ended thought and examination.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.
(3) “I say of [that state] where rapture ceases and of those who dwell having thoroughly ended rapture: ‘Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect.’ If anyone should say: ‘Where does rapture cease? And who are those that dwell having thoroughly ended rapture? I do not know this, I do not see this,’ he should be told: ‘Here, friend, with the fading away as well of rapture ... he enters and dwells in the third jhāna... .
That is where rapture ceases and those are the ones who dwell having thoroughly ended rapture.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.
(4) “I say of [that state] where the pleasure [connected with] equanimity ceases and of those who dwell having thoroughly ended the pleasure [connected with] equanimity: ‘Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect. If anyone should say: ‘Where does the pleasure [connected with] equanimity cease? And who are those that dwell having thoroughly ended the pleasure [connected with] equanimity? I do not know this, I do not see this,’ he should be told: ‘Here, friend, with the abandoning of pleasure and pain a bhikkhu enters and dwells in the fourth jhāna. That is where the pleasure [connected with] equanimity ceases and those are the ones who dwell having thoroughly ended the pleasure [connected with] equanimity.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.
(5) “I say of [that state] where perceptions of forms cease and of those who dwell having thoroughly ended perceptions of forms: ‘Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect.’ If anyone should say: ‘Where do perceptions of forms cease? And who are those that dwell having thoroughly ended perceptions of forms? I do not know this, I do not see this,’ he should be told: ‘Here, friend, 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. That is where perceptions of forms cease and those are the ones who dwell having thoroughly ended perceptions of forms.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.
(6) “I say of [that state] where the perception of the base of the infinity of space ceases and of those who dwell having thoroughly ended the perception of the base of the infinity of space: ‘Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect.’ If anyone should say: ‘Where does the perception of the base of the infinity of space cease? And who are those that dwell having thoroughly ended the perception of the base of the infinity of space? I do not know this, I do not see this,’ he should be told: ‘Here, friend, by completely surmounting the base of the infinity of space, [perceiving] “consciousness is infinite,” a bhikkhu enters and dwells in the base of the infinity of consciousness. That is where the perception of the base of the infinity of space ceases and those are the ones who dwell having thoroughly ended the perception of the base of the infinity of space.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.
(7) “I say of [that state] where the perception of the base of the infinity of consciousness ceases and of those who dwell having thoroughly ended the perception of the base of the infinity of consciousness: ‘Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect.’ If anyone should say: ‘Where does the perception of the base of the infinity of consciousness cease? And who are those that dwell having thoroughly ended the perception of the base of the infinity of consciousness? I do not know this, I do not see this,’ he should be told: ‘Here, friend, by completely surmounting the base of the infinity of consciousness, [perceiving] “there is nothing,” a bhikkhu enters and dwells in the base of nothingness. That is where the perception of the base of the infinity of consciousness ceases and those are the ones who dwell having thoroughly ended the perception of the base of the infinity of consciousness.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.
(8) “I say of [that state] where the perception of the base of nothingness ceases and of those who dwell having thoroughly ended the perception of the base of nothingness: ‘Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect.’ If anyone should say: ‘Where does the perception of the base of nothingness cease? And who are those that dwell having thoroughly ended the perception of the base of nothingness? I do not know this, I do not see this,’ he should be told: ‘Here, friend, by completely surmounting the base of nothingness, a bhikkhu enters and dwells in the base of neither-perception-nor-non-perception. That is where the perception of the base of nothingness ceases and those are the ones who dwell having thoroughly ended the perception of the base of nothingness.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.
(9) “I say of [that state] where the perception of the base of neither-perception-nor-non-perception ceases and of those who dwell having thoroughly ended the perception of the base of neither-perception-nor-non-perception: ‘Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect.’ If anyone should say: ‘Where does the perception of the base of neitherperception-nor-non-perception cease? And who are those that dwell having thoroughly ended the perception of the base of neither-perception-nor-non-perception? I do not know this, I do not see this,’ he should be told: ‘Here, friend, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling. That is where the perception of the base of neitherperception-nor-non-perception ceases and those are the ones who dwell having thoroughly ended the perception of the base of neither-perception-nor-non-perception.’ Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: ‘Good!’ Having done so, bowing in reverential salutation, he should attend upon them.
“This, bhikkhus, is the attainment of the nine progressive dwellings.”
Thus have I heard. On one occasion the Venerable Sāriputta was dwelling at Rājagaha in the Bamboo Grove, the squirrel sanctuary. There the Venerable Sāriputta addressed the bhikkhus: “Friends, bhikkhus!”
“Friend!” those bhikkhus replied. The Venerable Sāriputta said this:
“Happiness, friends, is this nibbāna. Happiness, friends, is this nibbāna.”
When this was said, the Venerable Udāyī said to the Venerable Sāriputta: “But, friend Sāriputta, what happiness could there be here when nothing is felt here?”
“Just this, friend, is the happiness here, that nothing is felt here.“
There are, friends, these five objects of sensual pleasure. What five? Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing; sounds cognizable by the ear ... odors cognizable by the nose ... tastes cognizable by the tongue ... tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing. These are the five objects of sensual pleasure. Any pleasure or joy that arises in dependence on these five objects of sensual pleasure is called sensual pleasure.
(1) “Here, friends, 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. If, while that bhikkhu is dwelling in this way, perception and attention accompanied by sensuality occur in him, he feels it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too if that perception and attention accompanied by sensuality occur in him, he feels it as an affliction. But the Blessed One has called affliction suffering. In this way it can be understood how nibbāna is happiness.
(2) “Again, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhāna. If, while that bhikkhu is dwelling in this way, perception and attention accompanied by thought occur in him, he feels it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too if that perception and attention accompanied by thought occur in him, he feels it as an affliction. But the Blessed One has called affliction suffering. In this way, too, it can be understood how nibbāna is happiness.
(3) “Again, with the fading away as well of rapture he enters and dwells in the third jhāna....... If, while that bhikkhu is dwelling in this way, perception and attention accompanied by rapture occur in him, he feels it as an affliction....... In this way, too, it can be understood how nibbāna is happiness.
(4) “Again, with the abandoning of pleasure and pain....... a bhikkhu enters and dwells in the fourth jhāna. If, while that bhikkhu is dwelling in this way, perception and attention accompanied by the pleasure [connected with] equanimity occur in him, he feels it as an affliction. In this way, too, it can be understood how nibbāna is happiness.
(5) “Again, 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. If, while that bhikkhu is dwelling in this way, perception and attention accompanied by forms occur in him, he feels it as an affliction...... In this way, too, it can be understood how nibbāna is happiness.
(6) “Again, by completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ a bhikkhu enters and dwells in the base of the infinity of consciousness. If, while that bhikkhu is dwelling in this way, perception and attention accompanied by the base of the infinity of space occur in him, he feels it as an affliction. In this way, too, it can be understood how nibbāna is happiness.
(7) “Again, by completely surmounting the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ a bhikkhu enters and dwells in the base of nothingness. If, while that bhikkhu is dwelling in this way, perception and attention accompanied by the base of the infinity of consciousness occur in him, he feels it as an affliction. In this way, too, it can be understood how nibbāna is happiness.
(8) “Again, by completely surmounting the base of nothingness, a bhikkhu enters and dwells in the base of neitherperception-nor-non-perception. If, while that bhikkhu is dwelling in this way, perception and attention accompanied by the base of nothingness occur in him, he feels it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too if that perception and attention accompanied by the base of nothingness occur in him, he feels it as an affliction. But the Blessed One has called affliction suffering. In this way, too, it can be understood how nibbāna is happiness.
(9) “Again, by completely surmounting the base of neitherperception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are utterly destroyed. In this way, too, it can be understood how nibbāna is happiness.”
“Suppose, bhikkhus, there were a mountain-dwelling cow that was foolish, incompetent, inexperienced, and unskilled in walking on rough mountains. It might occur to her: ‘I should go to a region where I have never gone before, eat grass that I have never eaten before, drink water that I have never drunk before.’ She would set down a front foot, and while it is not yet firmly planted, lift up a hind foot. She would not go to a region where she had never gone before, eat grass that she had never eaten before, drink water that she had never drunk before; and she would not return safely to the region where she was staying when it occurred to her: ‘I should go to a region where I have never gone before, eat grass that I have never eaten before, drink water that I have never drunk before.’ For what reason? Because that mountain-dwelling cow was foolish, incompetent, inexperienced, and unskilled in walking on rough mountains. “So too, some bhikkhu here is foolish, incompetent, inexperienced, and unskilled, when, secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. He does not pursue that object, does not develop and cultivate it, does not focus on it well.
“It occurs to him: ‘With the subsiding of thought and examination, I should enter and dwell in the second jhāna.’ But he cannot enter and dwell in the second jhāna. Then it occurs to him: ‘Secluded from sensual pleasures, secluded from unwholesome states, I should enter and dwell in the first jhāna... ’ But he cannot enter and dwell in the first jhāna... This is called a bhikkhu who has dropped away from both, fallen away from both. He is just like that mountain-dwelling cow that was foolish, incompetent, inexperienced, and unskilled in walking on rough mountains.
“Suppose, bhikkhus, there were a mountain-dwelling cow that was wise, competent, experienced, and skilled in walking on rough mountains. It might occur to her: ‘I should go to a region where I have never gone before, eat grass that I have never eaten before, drink water that I have never drunk before.’ When setting down a front foot, she would firmly plant it, and only then lift up a hind foot. She would go to a region where she had never gone before, eat grass that she had never eaten before, drink water that she had never drunk before; and she would return safely to the region where she was staying when it occurred to her: ‘I should go to a region where I have never gone before, eat grass that I have never eaten before, drink water that I have never drunk before.’ For what reason? Because that mountain-dwelling cow was wise, competent, experienced, and skilled in walking on rough mountains.
(1) “So too, some bhikkhu here is wise, competent, experienced, and skilled when, secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna. He pursues that object, develops and cultivates it, and focuses on it well.
(2) “It occurs to him: ‘With the subsiding of thought and examination, I should enter and dwell in the second jhāna.’ Not injuring the second jhāna, with the subsiding of thought and examination he enters and dwells in the second jhāna... He pursues that object, develops and cultivates it, and focuses on it well.
(3) “Then it occurs to him: ‘With the fading away as well of rapture ... I should enter and dwell in the third jhāna.’ Not injuring the third jhāna, with the fading away as well of rapture he enters and dwells in the third jhāna. He pursues that object, develops and cultivates it, and focuses on it well.
(4) “Then it occurs to him: ‘With the abandoning of pleasure and pain ... I should enter and dwell in the fourth jhāna.’ Not injuring the fourth jhāna, with the abandoning of pleasure and pain ... he enters and dwells in the fourth jhāna He pursues that object, develops and cultivates it, and focuses on it well.
(5) “Then it occurs to him: ‘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,” I should enter and dwell in the base of the infinity of space.’ Not injuring the base of the infinity of space, with the complete surmounting of perceptions of forms he enters and dwells in the base of the infinity of space. He pursues that object, develops and cultivates it, and focuses on it well.
(6) “Then it occurs to him: ‘With the complete surmounting of the base of the infinity of space, [perceiving] “consciousness is infinite,” I should enter and dwell in the base of the infinity of consciousness.’ Not injuring the base of the infinity of consciousness, with the complete surmounting of the base of the infinity of space he enters and dwells in the base of the infinity of consciousness. He pursues that object, develops and cultivates it, and focuses on it well.
(7) “Then it occurs to him: ‘With the complete surmounting of the base of the infinity of consciousness, [perceiving] “there is nothing,” I should enter and dwell in the base of nothingness.’ Not injuring the base of nothingness, with the complete surmounting of the base of the infinity of consciousness ... he enters and dwells in the base of nothingness. He pursues that object, develops and cultivates it, and focuses on it well.
(8) “Then it occurs to him: ‘With the complete surmounting of the base of nothingness, I should enter and dwell in the base of neither-perception-nor-non-perception.’ Not injuring the base of neither-perception-nor-non-perception, with the complete surmounting of the base of nothingness, he enters and dwells in the base of neither-perception-nor-non-perception. He pursues that object, develops and cultivates it, and focuses on it well.
(9) “Then it occurs to him: ‘With the complete surmounting of the base of neither-perception-nor-non-perception, I should enter and dwell in the cessation of perception and feeling.’ Not injuring the cessation of perception and feeling, with the complete surmounting of the base of neither-perception-nor-nonperception, he enters and dwells in the cessation of perception and feeling.
“When, bhikkhus, a bhikkhu enters and emerges from each of these meditative attainments, his mind becomes malleable and wieldy. With the mind malleable and wieldy, his concentration becomes measureless and well developed. With measureless, well-developed concentration, whatever state realizable by direct knowledge he inclines his mind toward to realize by direct knowledge, he is capable of realizing it, there being a suitable basis.
“If he wishes: ‘May I wield the various kinds of psychic potency: having been one, may I become many ... [here and below in full as at 6:2] ... may I exercise mastery with the body as far as the brahmā world,’ he is capable of realizing it, there being a suitable basis.
“If he wishes: ‘May I, with the divine ear element, which is purified and surpasses the human, hear both kinds of sounds, the divine and human, those that are far as well as near,’ he is capable of realizing it, there being a suitable basis.
“If he wishes: ‘May I understand the minds of other beings and persons, having encompassed them with my own mind. May I understand ... an unliberated mind as unliberated,’ he is capable of realizing it, there being a suitable basis.
“If he wishes: ‘May I recollect my manifold past abodes ... with their aspects and details,’ he is capable of realizing it, there being a suitable basis.
“If he wishes: ‘May I, with the divine eye, which is purified and surpasses the human, see beings passing away and being reborn ... and understand how beings fare in accordance with their kamma,’ he is capable of realizing it, there being a suitable basis.
“If he wishes: ‘May I, with the destruction of the taints, in this very life enter and dwell in the taintless liberation of mind, liberation by wisdom, having realized it for myself with direct knowledge,’ he is capable of realizing it, there being a suitable basis.”
(1) “Bhikkhus, I say that the destruction of the taints occurs in dependence on the first jhāna. (2) I say that the destruction of the taints also occurs in dependence on the second jhāna. (3) I say that the destruction of the taints also occurs in dependence on the third jhāna. (4) I say that the destruction of the taints also occurs in dependence on the fourth jhāna. (5) I say that the destruction of the taints also occurs in dependence on the base of the infinity of space. (6) I say that the destruction of the taints also occurs in dependence on the base of the infinity of consciousness. (7) I say that the destruction of the taints also occurs in dependence on the base of nothingness. (8) I say that the destruction of the taints also occurs in dependence on the base of neither-perception-nor-non-perception. (9) I say that the destruction of the taints also occurs in dependence on the cessation of perception and feeling.
(1) “When it was said: ‘Bhikkhus, I say that the destruction of the taints occurs in dependence on the first jhāna,’ for what reason was this said? Here, secluded from sensual pleasures ... a bhikkhu enters and dwells in the first jhāna. He considers whatever phenomena exist there pertaining to form, feeling, perception, volitional activities, and consciousness as impermanent, suffering, an illness, a boil, a dart, misery, affliction, alien, disintegrating, empty, and non-self. He turns his mind away from those phenomena and directs it to the deathless element thus: ‘This is peaceful, this is sublime, that is, the stilling of all activities, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, nibbāna.’ If he is firm in this, he attains the destruction of the taints. But if he does not attain the destruction of the taints because of that lust for the Dhamma, because of that delight in the Dhamma, then, with the utter destruction of the five lower fetters, he becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world.
“Just as an archer or an archer’s apprentice undergoes training on a straw man or a heap of clay, and then at a later time becomes a long-distance shooter, a sharp-shooter, one who splits a great body, so too, secluded from sensual pleasures ... a bhikkhu enters and dwells in the first jhāna. He considers whatever phenomena exist there pertaining to form, feeling, perception, volitional activities, and consciousness as impermanent ... he becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world.
“When it was said: ‘Bhikkhus, I say that the destruction of the taints also occurs in dependence on the first jhāna,’ it is because of this that this was said.
(2)–(4) “When it was said: ‘Bhikkhus, I say that the destruction of the taints also occurs in dependence on the second jhāna ... the third jhāna ... the fourth jhāna ...
“When it was said: ‘Bhikkhus, I say that the destruction of the taints also occurs in dependence on the fourth jhāna,’ it is because of this that this was said.
(5) “When it was said: ‘Bhikkhus, I say that the destruction of the taints also occurs in dependence on the base of the infinity of space,’ for what reason was this said? 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. He considers whatever phenomena exist there pertaining to feeling, perception, volitional activities, and consciousness as impermanent, suffering, an illness, a boil, a dart, misery, affliction, alien, disintegrating, empty, and non-self. He turns his mind away from those phenomena and directs it to the deathless element thus: ‘This is peaceful, this is sublime, that is, the stilling of all activities, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, nibbāna.’ If he is firm in this, he attains the destruction of the taints. But if he does not attain the destruction of the taints because of that lust for the Dhamma, because of that delight in the Dhamma, then, with the utter destruction of the five lower fetters, he becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world.
“Just as an archer or an archer’s apprentice undergoes training on a straw man or a heap of clay, and then at a later time becomes a long-distance shooter, a sharp-shooter, one who splits a great body, so too, with the complete surmounting of perceptions of forms ... a bhikkhu enters and dwells in the base of the infinity of space. He considers whatever phenomena exist there pertaining to feeling, perception, volitional activities, and consciousness as impermanent. But if he does not attain the destruction of the taints he becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world.
“When it was said: ‘Bhikkhus, I say that the destruction of the taints also occurs in dependence on the base of the infinity of space,’ it is because of this that this was said.
(6)–(7) “When it was said: ‘Bhikkhus, I say that the destruction of the taints also occurs in dependence on the base of the infinity of consciousness the base of nothingness,’ for what reason was this said? Here, with the complete surmounting of the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ a bhikkhu enters and dwells in the base of nothingness. He considers whatever phenomena exist there pertaining to feeling, perception, volitional activities, and consciousness as impermanent. But if he does not attain the destruction of the taints he becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world. “Just as an archer or an archer’s apprentice undergoes training on a straw man or a heap of clay, and then at a later time becomes a long-distance shooter, a sharp-shooter, one who splits a great body, so too, with the complete surmounting of the base of the infinity of consciousness a bhikkhu enters and dwells in the base of nothingness. He considers whatever phenomena exist there pertaining to feeling, perception, volitional activities, and consciousness as impermanent...... But if he does not attain the destruction of the taints...... he becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world.
“When it was said: ‘Bhikkhus, I say that the destruction of the taints also occurs in dependence on the base of nothingness,’ it is because of this that this was said.
(8)–(9) “Thus, bhikkhus, there is penetration to final knowledge as far as meditative attainments accompanied by perception reach. But these two bases — the base of neither-perception-nornon-perception and the cessation of perception and feeling — I say are to be described by meditative bhikkhus skilled in attainments and skilled in emerging from attainments after they have attained them and emerged from them.”
On one occasion the Venerable Ānanda was dwelling at Kosambī in Ghosita’s Park. There the Venerable Ānanda addressed the bhikkhus: “Friends, bhikkhus!”
“Friend!” those bhikkhus replied. The Venerable Ānanda said this:
“It’s astounding and amazing, friends, that the Blessed One, the Arahant, the Perfectly Enlightened One, who knows and sees, has discovered the achievement of an opening in the midst of confinement: for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbāna. (1) The eye itself as well as those forms will actually be present, and yet one will not experience that base. (2) The ear itself as well as those sounds will actually be present, and yet one will not experience that base. (3) The nose itself as well as those odors will actually be present, and yet one will not experience that base. (4) The tongue itself as well as those tastes will actually be present, and yet one will not experience that base. (5) The body itself as well as those tactile objects will actually be present, and yet one will not experience that base.”
When this was said, the Venerable Udāyī said this to the Venerable Ānanda: “Is it, friend Ānanda, while one is actually percipient or while one is non-percipient that one does not experience that base?”
“It is, friend, while one is actually percipient that one does not experience that base, not while one is non-percipient.”
“But, friend, of what is one percipient when one does not experience that base?”
(6) “Here, friend, 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. When one is thus percipient one does not experience that base.
(7) “Again, friend, by completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ a bhikkhu enters and dwells in the base of the infinity of consciousness. When one is thus percipient one does not experience that base.
(8) “Again, friend, by completely surmounting the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ a bhikkhu enters and dwells in the base of nothingness. When one is thus percipient one does not experience that base.
“Once, friend, I was dwelling at Sāketa in the deer park at Añjana Grove. Then the bhikkhunī Jaṭilagāhiyā approached me, paid homage to me, stood to one side, and said: ‘Bhante Ānanda, the concentration that does not lean forward and does not bend back, and that is not reined in and checked by forcefully suppressing [the defilements] — by being liberated, it is steady; by being steady, it is content; by being content, one is not agitated. Bhante Ānanda, what did the Blessed One say this concentration has as its fruit?’
(9) “When she asked me this, I replied: ‘Sister, the concentration that does not lean forward and does not bend back, and that is not reined in and checked by forcefully suppressing [the defilements] — by being liberated, it is steady; by being steady, it is content; by being content, one is not agitated. The Blessed One said this concentration has final knowledge as its fruit.’ When one is thus percipient too, friend, one does not experience that base.”
Then two brahmin cosmologists approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, they sat down to one side and said to him:
“Master Gotama, Pūraṇa Kassapa claims to be all-knowing and all-seeing and to have all-embracing knowledge and vision: ‘Whether I am walking, standing, sleeping, or awake, knowledge and vision are constantly and continuously present to me.’ He says thus: ‘With infinite knowledge, I dwell knowing and seeing the world to be infinite.’ But Nigaṇṭha Nātaputta also claims to be all-knowing and all-seeing and to have all-embracing knowledge and vision: ‘Whether I am walking, standing, sleeping, and awake, knowledge and vision are constantly and continuously present to me.’ He says thus: ‘With infinite knowledge, I dwell knowing and seeing the world to be finite.’ When these two claimants to knowledge make claims that are mutually contradictory, who speaks truthfully and who falsely?”
“Enough, brahmins, let this be: ‘When these two claimants to knowledge make claims that are mutually contradictory, who speaks truthfully and who falsely?’ I will teach you the Dhamma. Listen and attend closely. I will speak.”
“Yes, sir,” those brahmins replied. The Blessed One said this:
“Suppose, brahmins, there were four men standing in the four quarters possessing supreme movement and speed and a supreme stride. Their speed was like that of a light arrow easily shot by a firm-bowed archer — one trained, skillful, and experienced — across the shadow of a palmyra tree. Their stride was such that it could reach from the eastern ocean to the western ocean. Then the person standing in the eastern quarter would say thus: ‘I will reach the end of the world by traveling.’ Having a life span of a hundred years, living for a hundred years, he might travel for a hundred years without pausing except to eat, drink, chew, and taste, to defecate and urinate, and to dispel fatigue with sleep; yet he would die along the way without having reached the end of the world. Then the person standing in the western quarter would say thus ... the person standing in the northern quarter would say thus ... the person standing in the southern quarter would say thus: ‘I will reach the end of the world by traveling.’ Having a life span of a hundred years, living for a hundred years, he might travel for a hundred years without pausing except to eat, drink, chew, and taste, to defecate and urinate, and to dispel fatigue with sleep; yet he would die along the way without having reached the end of the world. For what reason? I say, brahmins, that by this kind of running one cannot know, see, or reach the end of the world. And yet I say that without having reached the end of the world there is no making an end of suffering.
“These five objects of sensual pleasure, brahmins, are called ‘the world’ in the Noble One’s discipline. What five? Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing; sounds cognizable by the ear ... odors cognizable by the nose ... tastes cognizable by the tongue ... tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing. These five objects of sensual pleasure are called ‘the world’ in the Noble One’s discipline.
(1) “Here, brahmins, secluded from sensual pleasures ... a bhikkhu enters and dwells in the first jhāna. This is called a bhikkhu who, having come to the end of the world, dwells at the end of the world. Others say thus of him: ‘He, too, is included in the world; he, too, is not yet released from the world.’ I also say thus: ‘He, too, is included in the world; he, too, is not yet released from the world.’
(2)–(4) “Again, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhāna the third jhāna ... the fourth jhāna. This is called a bhikkhu who, having come to the end of the world, dwells at the end of the world. Others say thus of him: ‘He, too, is included in the world; he, too, is not yet released from the world.’ I also say thus: ‘He, too, is included in the world; he, too, is not yet released from the world.’
(5) “Again, 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. This is called a bhikkhu who, having come to the end of the world, dwells at the end of the world. Others say thus of him: ‘He, too, is included in the world; he, too, is not yet released from the world.’ I also say thus: ‘He, too, is included in the world; he, too, is not yet released from the world.’
(6)–(8) “Again, by completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ a bhikkhu 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,’ a bhikkhu enters and dwells in the base of nothingness. By completely surmounting the base of nothingness, a bhikkhu enters and dwells in the base of neither-perception-nor-non-perception. This is called a bhikkhu who, having come to the end of the world, dwells at the end of the world. Others say thus of him: ‘He, too, is included in the world; he, too, is not yet released from the world.’ I also say thus: ‘He, too, is included in the world; he, too, is not yet released from the world.’
(9) “Again, by completely surmounting the base of neitherperception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are utterly destroyed. This is called a bhikkhu who, having come to the end of the world, dwells at the end of the world, one who has crossed over attachment to the world.”
“Bhikkhus, in the past a battle was fought between the devas and the asuras. In that battle, the asuras were victorious and the devas were defeated. Defeated, the devas fled north, pursued by the asuras. Then it occurred to the devas: ‘The asuras are still pursuing us. Let’s engage them in battle a second time.’ A second time the devas fought a battle with the asuras, and a second time the asuras were victorious and the devas were defeated. Defeated, the devas fled north, pursued by the asuras. Then it occurred to the devas: ‘The asuras are still pursuing us. Let’s engage them in battle a third time.’ A third time the devas fought a battle with the asuras, and a third time the asuras were victorious and the devas were defeated. Defeated and frightened, the devas entered their city.
“After the devas had entered their city, it occurred to them: ‘Now we’re secure from danger and the asuras cannot do anything to us.’ It also occurred to the asuras: ‘Now the devas are secure from danger and we cannot do anything to them.’
“In the past, bhikkhus, a battle was fought between the devas and the asuras. In that battle, the devas were victorious and the asuras were defeated. Defeated, the asuras fled south, pursued by the devas. Then it occurred to the asuras: ‘The devas are still pursuing us. Let’s engage them in battle a second time.’ A second time the asuras fought a battle with the devas, and a second time the devas were victorious and the asuras were defeated. Defeated, the asuras fled south, pursued by the devas. Then it occurred to the asuras: ‘The devas are still pursuing us. Let’s engage them in battle a third time.’ A third time the asuras fought a battle with the devas, and a third time the devas were victorious and the asuras were defeated. Defeated and frightened, the asuras entered their city.
“After the asuras had entered their city, it occurred to them: ‘Now we’re secure from danger and the devas cannot do anything to us.’ It also occurred to the devas: ‘Now the asuras are secure from danger and we cannot do anything to them.’
(1) “So too, bhikkhus, when, secluded from sensual pleasures ... a bhikkhu enters and dwells in the first jhāna ... on that occasion it occurs to the bhikkhu: ‘Now I am secure from danger and Māra cannot do anything to me.’ It also occurs to Māra the Evil One: ‘Now the bhikkhu is secure against danger and I cannot do anything to him.’
(2)–(4) “When, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhāna ... the third jhāna ... the fourth jhāna ... on that occasion it occurs to the bhikkhu: ‘Now I am secure from danger and Māra cannot do anything to me.’ It also occurs to Māra the Evil One: ‘Now the bhikkhu is secure from danger and I cannot do anything to him.’
(5) “When, 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, on that occasion he is called a bhikkhu who has blinded Māra, put out Māra’s eyes without a trace, and gone beyond sight of the Evil One.
(6)–(9) “When, bhikkhus, by completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ a bhikkhu enters and dwells in the base of the infinity of consciousness. When, by completely surmounting the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ a bhikkhu enters and dwells in the base of nothingness. When, by completely surmounting the base of nothingness, a bhikkhu enters and dwells in the base of neither-perception-nor-nonperception. When, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are utterly destroyed, on that occasion he is called a bhikkhu who has blinded Māra, put out Māra’s eyes, gone beyond sight of the Evil One, and crossed over attachment to the world.”
“Bhikkhus, when a forest-dwelling bull elephant is heading for its feeding ground, and other elephants — males, females, young ones, and babies — precede him and break the tops of the grass, the bull elephant is repelled, humiliated, and disgusted with this. When a forest-dwelling bull elephant is heading for its feeding ground, and other elephants — males, females, young ones, and babies — eat the bent and twisted bundle of branches, the bull elephant is repelled, humiliated, and disgusted with this. When a forest-dwelling bull elephant has entered the pool and other elephants — males, females, young ones, and babies — precede him and stir up the water with their trunks, the bull elephant is repelled, humiliated, and disgusted with this. When a forestdwelling bull elephant has emerged from the pool and female elephants go by brushing against his body, the forest-dwelling bull elephant is repelled, humiliated, and disgusted with this.
“On that occasion it occurs to the forest-dwelling bull elephant: ‘I am presently dwelling hemmed in by other elephants: males, females, young ones, and babies. I eat grass with the tops broken off, and they eat my bent and twisted bundle of branches. I drink muddy water, and when I have come out from the pool, the female elephants go by brushing against my body. Let me dwell alone, withdrawn from the herd.’
“Some time later he dwells alone, withdrawn from the herd. He then eats grass without the tops broken off; they do not eat his bent and twisted bundle of branches; he drinks clear water; and when he has come out from the pool, the female elephants do not go by brushing against his body. On that occasion it occurs to the forest-dwelling bull elephant: ‘In the past I dwelled hemmed in by other elephants ... and when I came out from the pool, the female elephants went by brushing against my body. But now I dwell alone, withdrawn from the herd. I eat grass without the tops broken off; they do not eat my bent and twisted bundle of branches; I drink clear water; and when I have come out from the pool, the female elephants do not go by brushing against my body.’ Having broken off a bundle of branches with his trunk, having rubbed his body with it, he happily relieves his itches.
“So too, bhikkhus, when a bhikkhu dwells hemmed in by bhikkhus, bhikkhunīs, male and female lay followers, kings and royal ministers, sectarian teachers and the disciples of sectarian teachers, on that occasion it occurs to him: ‘I am presently dwelling hemmed in by bhikkhus, bhikkhunīs, male and female lay followers, kings and royal ministers, sectarian teachers and the disciples of sectarian teachers. Let me dwell alone, withdrawn from company.’
“He resorts to a secluded lodging: the forest, the foot of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw. Gone to the forest, to the foot of a tree, or to an empty hut, he sits down, folding his legs crosswise, straightening his body, and establishing mindfulness before him. Having abandoned longing for the world, he dwells with a mind free from longing; he purifies his mind from longing. Having abandoned ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred. Having abandoned dullness and drowsiness, he dwells free from dullness and drowsiness, percipient of light, mindful and clearly comprehending; he purifies his mind from dullness and drowsiness. Having abandoned restlessness and remorse, he dwells without agitation, with a mind inwardly peaceful; he purifies his mind from restlessness and remorse. Having abandoned doubt, he dwells having gone beyond doubt, unperplexed about wholesome qualities; he purifies his mind from doubt.
(1) “Having thus abandoned these five hindrances, defilements of the mind, things that weaken wisdom, secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna. Elated, he relieves his itches.
(2)–(4) “With the subsiding of thought and examination, he enters and dwells in the second jhāna ... the third jhāna the fourth jhāna. Elated, he relieves his itches.
(5) “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. Elated, he relieves his itches.
(6)–(9) “By completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ a bhikkhu 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,’ a bhikkhu enters and dwells in the base of nothingness. By completely surmounting the base of nothingness, a bhikkhu enters and dwells in the base of neither-perception-nor-non-perception. By completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are utterly destroyed. Elated, he relieves his itches.”
Thus have I heard. On one occasion the Blessed One was dwelling among the Mallas near the Mallan town named Uruvelākappa. Then, in the morning, the Blessed One dressed, took his bowl and robe, and entered Uruvelākappa for alms. When he had walked for alms in Uruvelākappa, after his meal, on returning from his alms round, he addressed the Venerable Ānanda: “You stay right here, Ānanda, while I enter the Great Wood to pass the day.”
“Yes, Bhante,” the Venerable Ānanda replied. Then the Blessed One entered the Great Wood and sat down to pass the day at the foot of a tree.
Then the householder Tapussa approached the Venerable Ānanda, paid homage to him, sat down to one side, and said to him:
“Bhante Ānanda, we laymen enjoy sensual pleasures, delight in sensual pleasures, take delight in sensual pleasures, and rejoice in sensual pleasures. Renunciation seems like a precipice to us. I have heard that in this Dhamma and discipline there are very young bhikkhus, whose minds launch out upon renunciation and become placid, settled, and liberated in it, seeing it as peaceful. Renunciation, Bhante, is the dividing line between the multitude and the bhikkhus in this Dhamma and discipline.”
“This, householder, is a subject that we should see the Blessed One about. Come, let’s go to the Blessed One and report this matter to him. We should retain the Blessed One’s explanation in mind.”
“Yes, Bhante,” the householder Tapussa replied.
Then the Venerable Ānanda, together with the householder Tapussa, went to the Blessed One, paid homage to him, sat down to one side, and said: “Bhante, this householder Tapussa says: ‘Bhante Ānanda, we laymen enjoy sensual pleasures ... [and] renunciation seems like a precipice to us [But] there are very young bhikkhus whose minds [are] liberated in it, seeing it as peaceful. Renunciation, Bhante, is the dividing line between the multitude and the bhikkhus in this Dhamma and discipline.’”
“So it is, Ānanda! So it is, Ānanda!
(1) “Before my enlightenment, while I was just a bodhisatta, not yet fully enlightened, it occurred to me too: ‘Good is renunciation, good is solitude.’ Yet my mind did not launch out upon renunciation and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: ‘Why is it that my mind does not launch out upon renunciation and become placid, settled, and liberated in it, though I see it as peaceful?’ Then it occurred to me: ‘I have not seen the danger in sensual pleasures and have not cultivated that [insight]; I have not achieved the benefit in renunciation and have not pursued it. Therefore my mind does not launch out upon renunciation and become placid, settled, and liberated in it, though I see it as peaceful.’
“Then, Ānanda, it occurred to me: ‘If, having seen the danger in sensual pleasures, I would cultivate that [insight], and if, having achieved the benefit in renunciation, I would pursue it, it is then possible that my mind would launch out upon renunciation and become placid, settled, and liberated in it, since I see it as peaceful.’ Sometime later, having seen the danger in sensual pleasures, I cultivated that [insight], and having achieved the benefit in renunciation, I pursued it. My mind then launched out upon renunciation and became placid, settled, and liberated in it, since I saw it as peaceful.
“Sometime later, Ānanda, secluded from sensual pleasures ... I entered and dwelled in the first jhāna. While I was dwelling in this state, perception and attention accompanied by sensuality occurred in me and I felt it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too, when perception and attention accompanied by sensuality occurred in me, I felt it as an affliction.
(2) “Then, Ānanda, it occurred to me: ‘With the subsiding of thought and examination, let me enter and dwell in the second jhāna. ’ Yet my mind did not launch out upon the absence of thought and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: ‘Why is it that my mind does not launch out upon the absence of thought and become placid, settled, and liberated in it, though I see it as peaceful?’ Then it occurred to me: ‘I have not seen the danger in thoughts and have not cultivated that [insight]; I have not achieved the benefit in the absence of thought and have not pursued it. Therefore my mind does not launch out upon the absence of thought and become placid, settled, and liberated in it, though I see it as peaceful.’
“Then, Ānanda, it occurred to me: ‘If, having seen the danger in thoughts, I would cultivate that [insight], and if, having achieved the benefit in the absence of thought, I would pursue it, it is then possible that my mind would launch out upon the absence of thought and become placid, settled, and liberated in it, since I see it as peaceful.’ Then, sometime later, having seen the danger in thoughts, I cultivated that [insight], and having achieved the benefit in the absence of thought, I pursued it. My mind then launched out upon the absence of thought and became placid, settled, and liberated in it, since I saw it as peaceful.
“Sometime later, Ānanda, with the subsiding of thought and examination ... I entered and dwelled in the second jhāna... While I was dwelling in this state, perception and attention accompanied by thought occurred in me and I felt it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too when that perception and attention accompanied by thought occurred in me, I felt it as an affliction.
(3) “Then, Ānanda, it occurred to me: ‘With the fading away as well of rapture ... let me enter and dwell in the third jhāna.’
Yet my mind did not launch out upon the absence of rapture and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: ‘Why is it that my mind does not launch out upon the absence of rapture and become placid, settled, and liberated in it, though I see it as peaceful?’ Then it occurred to me: ‘I have not seen the danger in rapture and have not cultivated that [insight]; I have not achieved the benefit in the absence of rapture and have not pursued it. Therefore my mind does not launch out upon the absence of rapture and become placid, settled, and liberated in it, though I see it as peaceful.’
“Then, Ānanda, it occurred to me: ‘If, having seen the danger in rapture, I would cultivate that [insight], and if, having achieved the benefit in the absence of rapture, I would pursue it, it is then possible that my mind would launch out upon the absence of rapture and become placid, settled, and liberated in it, since I see it as peaceful.’ Then, sometime later, having seen the danger in rapture, I cultivated that [insight], and having achieved the benefit in the absence of rapture, I pursued it. My mind then launched out upon the absence of rapture and became placid, settled, and liberated in it, since I saw it as peaceful.
“Sometime later, Ānanda, with the fading away as well of rapture ... I entered and dwelled in the third jhāna. While I was dwelling in this state, perception and attention accompanied by rapture occurred in me and I felt it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too, when that perception and attention accompanied by rapture occurred in me, I felt it as an affliction.
(4) “Then, Ānanda, it occurred to me: ‘With the abandoning of pleasure and pain let me enter and dwell in the fourth jhāna. ’ Yet my mind did not launch out upon the absence of pleasure and pain and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: ‘Why is it that my mind does not launch out upon the absence of pleasure and pain and become placid, settled, and liberated in it, though I see it as peaceful?’ Then it occurred to me: ‘I have not seen the danger in the pleasure [connected with] equanimity and have not cultivated that [insight]; I have not achieved the benefit in the absence of pleasure and pain and have not pursued it. Therefore my mind does not launch out upon the absence of pleasure and pain and become placid, settled, and liberated in it, though I see it as peaceful.’
“Then, Ānanda, it occurred to me: ‘If, having seen the danger in the pleasure [connected with] equanimity, I would cultivate that [insight], and if, having achieved the benefit in the absence of pleasure and pain, I would pursue it, it is then possible that my mind would launch out upon the absence of pleasure and pain and become placid, settled, and liberated in it, since I see it as peaceful.’ Then, sometime later, having seen the danger in the pleasure [connected with] equanimity, I cultivated that [insight], and having achieved the benefit in the absence of pleasure and pain, I pursued it. My mind then launched out upon the absence of pleasure and pain and became placid, settled, and liberated in it, since I saw it as peaceful.
“Sometime later, Ānanda, with the abandoning of pleasure and pain ... I entered and dwelled in the fourth jhāna. While I was dwelling in this state, perception and attention accompanied by pleasure [connected with] equanimity occurred in me and I felt it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too, when that perception and attention accompanied by pleasure [connected with] equanimity occurred in me, I felt it as an affliction.
(5) “Then, Ānanda, it occurred to me: ‘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,” let me enter and dwell in the base of the infinity of space.’ Yet my mind did not launch out upon the base of the infinity of space and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: ‘Why is it that my mind does not launch out upon the base of the infinity of space and become placid, settled, and liberated in it, though I see it as peaceful?’ Then it occurred to me: ‘I have not seen the danger in forms and have not cultivated that [insight]; I have not achieved the benefit in the base of the infinity of space and have not pursued it. Therefore my mind does not launch out upon the base of the infinity of space and become placid, settled, and liberated in it, though I see it as peaceful.’
“Then, Ānanda, it occurred to me: ‘If, having seen the danger in forms, I would cultivate that [insight], and if, having achieved the benefit in the base of the infinity of space, I would pursue it, it is then possible that my mind would launch out upon the base of the infinity of space and become placid, settled, and liberated in it, since I see it as peaceful.’ Then, sometime later, having seen the danger in forms, I cultivated that [insight], and having achieved the benefit in the base of the infinity of space, I pursued it. My mind then launched out upon the base of the infinity of space and became placid, settled, and liberated in it, since I saw it as peaceful.
“Sometime later, Ānanda, 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,’ I entered and dwelled in the base of the infinity of space. While I was dwelling in this state, perception and attention accompanied by forms occurred in me and I felt it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too, when that perception and attention accompanied by forms occurred in me, I felt it as an affliction.
(6) “Then, Ānanda, it occurred to me: ‘By completely surmounting the base of the infinity of space, [perceiving] “consciousness is infinite,” let me enter and dwell in the base of the infinity of consciousness.’ Yet my mind did not launch out upon the base of the infinity of consciousness and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: ‘Why is it that my mind does not launch out upon the base of the infinity of consciousness and become placid, settled, and liberated in it, though I see it as peaceful?’ Then it occurred to me: ‘I have not seen the danger in the base of the infinity of space and have not cultivated that [insight]; I have not achieved the benefit in the base of the infinity of consciousness and have not pursued it. Therefore my mind does not launch out upon the base of the infinity of consciousness and become placid, settled, and liberated in it, though I see it as peaceful.’
“Then, Ānanda, it occurred to me: ‘If, having seen the danger in the base of the infinity of space, I would cultivate that [insight], and if, having achieved the benefit in the base of the infinity of consciousness, I would pursue it, it is then possible that my mind would launch out upon the base of the infinity of consciousness and become placid, settled, and liberated in it, since I see it as peaceful.’ Then, sometime later, having seen the danger in the base of the infinity of space, I cultivated that [insight], and having achieved the benefit in the base of the infinity of consciousness, I pursued it. My mind then launched out upon the base of the infinity of consciousness and became placid, settled, and liberated in it, since I saw it as peaceful.
“Sometime later, Ānanda, by completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ I entered and dwelled in the base of the infinity of consciousness. While I was dwelling in this state, perception and attention accompanied by the base of the infinity of space occurred in me and I felt it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too, when that perception and attention accompanied by the base of the infinity of space occurred in me, I felt it as an affliction.
(7) “Then, Ānanda, it occurred to me: ‘By completely surmounting the base of the infinity of consciousness, [perceiving] “there is nothing,” let me enter and dwell in the base of nothingness.’ Yet my mind did not launch out upon the base of nothingness and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: ‘Why is it that my mind does not launch out upon the base of nothingness and become placid, settled, and liberated in it, though I see it as peaceful?’ Then it occurred to me: ‘I have not seen the danger in the base of the infinity of consciousness and have not cultivated that [insight]; I have not achieved the benefit in the base of nothingness and have not pursued it. Therefore my mind does not launch out upon the base of nothingness and become placid, settled, and liberated in it, though I see it as peaceful.’
“Then, Ānanda, it occurred to me: ‘If, having seen the danger in the base of the infinity of consciousness, I would cultivate that [insight], and if, having achieved the benefit in the base of nothingness, I would pursue it, it is then possible that my mind would launch out upon the base of nothingness and become placid, settled, and liberated in it, since I see it as peaceful.’ Then, sometime later, having seen the danger in the base of the infinity of consciousness, I cultivated that [insight], and having achieved the benefit in the base of nothingness, I pursued it. My mind then launched out upon the base of nothingness and became placid, settled, and liberated in it, since I saw it as peaceful.
“Sometime later, Ānanda, by completely surmounting the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ I entered and dwelled in the base of nothingness. While I was dwelling in this state, perception and attention accompanied by the base of the infinity of consciousness occurred in me and I felt it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too, when that perception and attention accompanied by the base of the infinity of consciousness occurred in me, I felt it as an affliction.
(8) “Then, Ānanda, it occurred to me: ‘By completely surmounting the base of nothingness, let me enter and dwell in the base of neither-perception-nor-non-perception.’ Yet my mind did not launch out upon the base of neither-perception-nornon-perception and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: ‘Why is it that my mind does not launch out upon the base of neither-perceptionnor-non-perception and become placid, settled, and liberated in it, though I see it as peaceful?’ Then it occurred to me: ‘I have not seen the danger in the base of nothingness and have not cultivated that [insight]; I have not achieved the benefit in the base of neither-perception-nor-non-perception and have not pursued it. Therefore my mind does not launch out upon the base of neither-perception-nor-non-perception and become placid, settled, and liberated in it, though I see it as peaceful.’
“Then, Ānanda, it occurred to me: ‘If, having seen the danger in the base of nothingness, I would cultivate that [insight], and if, having achieved the benefit in the base of neither-perceptionnor-non-perception, I would pursue it, it is then possible that my mind would launch out upon the base of neither-perceptionnor-non-perception and become placid, settled, and liberated in it, since I see it as peaceful.’ Then, sometime later, having seen the danger in the base of nothingness, I cultivated that [insight], and having achieved the benefit in the base of neither-perception-nor-non-perception, I pursued it. My mind then launched out upon the base of neither-perception-nornon-perception and became placid, settled, and liberated in it, since I saw it as peaceful.
“Sometime later, Ānanda, by completely surmounting the base of nothingness, I entered and dwelled in the base of neither-perception-nor-non-perception. While I was dwelling in this state, perception and attention accompanied by the base of nothingness occurred in me and I felt it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too, when that perception and attention accompanied by the base of nothingness occurred in me, I felt it as an affliction.
(9) “Then, Ānanda, it occurred to me: ‘By completely surmounting the base of neither-perception-nor-non-perception, let me enter and dwell in the cessation of perception and feeling.’ Yet my mind did not launch out upon the cessation of perception and feeling and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: ‘Why is it that my mind does not launch out upon the cessation of perception and feeling and become placid, settled, and liberated in it, though I see it as peaceful?’ Then it occurred to me: ‘I have not seen the danger in the base of neither-perception-nor-nonperception and have not cultivated that [insight]; I have not achieved the benefit in the cessation of perception and feeling and have not pursued it. Therefore my mind does not launch out upon the cessation of perception and feeling and become placid, settled, and liberated in it, though I see it as peaceful.’
“Then, Ānanda, it occurred to me: ‘If, having seen the danger in the base of neither-perception-nor-non-perception, I would cultivate that [insight], and if, having achieved the benefit in the cessation of perception and feeling, I would pursue it, it is then possible that my mind would launch out upon the cessation of perception and feeling and become placid, settled, and liberated in it, since I see it as peaceful.’ Then, sometime later, having seen the danger in the base of neither-perceptionnor-non-perception, I cultivated that [insight]; and having achieved the benefit in the cessation of perception and feeling, I pursued it. My mind then launched out upon the cessation of perception and feeling and became placid, settled, and liberated in it, since I saw it as peaceful.
“Sometime later, Ānanda, by completely surmounting the base of neither-perception-nor-non-perception, I entered and dwelled in the cessation of perception and feeling, and having seen with wisdom, my taints were utterly destroyed.
“So long, Ānanda, as I did not attain and emerge from these nine attainments of progressive dwellings in direct order and reverse order, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, in this population with its ascetics and brahmins, its devas and humans. But when I attained and emerged from these nine attainments of progressive dwellings in direct order and reverse order, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with ... its devas and humans. The knowledge and vision arose in me: ‘Unshakable is my liberation of mind; this is my last birth; now there is no more renewed existence.’”